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 well-defined sense. But there is a still more fundamental aid to obscurity. The end of metaphysics is to understand the universe, to find a way of thinking about facts in general which is free from contradiction. But how few writers seem to trouble themselves much about this vital issue. Of those who take their principle of understanding from the self, how few subject that principle to an impartial scrutiny. But it is easy to argue from a foregone alternative, to disprove any theory which loses sight of the self, and then to offer what remains as the secret of the universe—whether what remains is thinkable or is a complex which refuses to be understood. And it is easy to survey the world which is selfless, to find there vanity and illusion, and then to return to one’s self into congenial darkness and the equivocal consolation of some psychological monster. But, if the object is to understand, there can be only one thing which we have to consider. It does not matter from what source our principle is derived. It may be the refutation of something else—it is no worse for that. Or it may be a response emitted by some kind of internal oracle, and it is no worse for that. But for metaphysics a principle, if it is to stand at all, must stand absolutely by itself. While wide enough to cover the facts, it must be able to be thought without jarring internally. It is this, to repeat it once more, on which everything turns. The diversity and the unity must be brought to the light, and the principle must be seen to comprehend these. It must not carry us away into a maze of relations, relations that lead to illusory terms, and terms disappearing into endless relations. But the self is so far from supplying such a principle, that it seems, where not hiding itself in obscurity, a mere bundle of discrepancies. Our search has conducted us again not to reality but mere appearance.