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 elements within an all-comprehending whole. And hence there is left remaining for their internal contents no solid principle of stability. And in the second place, even if this remained, it would be no solution of our difficulties. For consider: we have found, so far, that diversity and unity can not be reconciled. Both in the existence of the whole self in relation with its contents, and in the various special forms which that existence takes, we have encountered everywhere the same trouble. We have had features which must come together, and yet were willing to do so in no way that we could find. In the self there is a variety, and in the self there is a unity; but, in attempting to understand how, we fall into inconsistencies which, therefore, cannot be truth. And now in what way is the monadic character of the self—with whatever precise meaning (if with any) we take this up—about to assist us? Will it in the least show us how the diversity can exist in harmony with the oneness? If it can do this, then I would respectfully suggest that it should do it. Because, otherwise, the unity seems merely stated and emphasized; and the problem of its diverse content is either wholly neglected or hidden under a confusion of fictions and metaphors. But if more than an emphasis on the unity is meant, that more is even positively objectionable. For while the diversity is slurred over, instead of being explained, there will be a negative assertion as to the limits within which the self’s true unity falls. And this assertion cannot stand criticism. And lastly the relation of the self to its contents in time will tend to become a new insoluble enigma. Monadism, on the whole,