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 knowledge or experience. Or we have on one side phenomena, in other words, things as they are to us, and ourselves so far as we are anything to ourselves; while on the other side are Things as they are in themselves and as they do not appear; or, if we please, we may call this side the Unknowable. And our attitude towards such a divided universe varies a good deal. We may be thankful to be rid of that which is not relative to our affairs, and which cannot in any way concern us; and we may be glad that the worthless is thrown over the wall. Or we may regret that Reality is too good to be known, and from the midst of our own confusion may revere the other side in its inaccessible grandeur. We may even naively felicitate ourselves on total estrangement, and rejoice that at last utter ignorance has removed every scruple which impeded religion. Where we know nothing we can have no possible objection to worship.

This view is popular, and to some extent is even plausible. It is natural to feel that the best and the highest is unknowable, in the sense of being something which our knowledge cannot master. And this is probably all that for most minds the doctrine signifies. But of course this is not what it says, nor what it means, when it has any definite meaning. For it does not teach that our knowledge of reality is imperfect; it asserts that it does not exist, and that we have no knowledge at all, however imperfect. There is a hard and fast line, with our apprehension on the one side and the Thing on the other side, and the two hopelessly apart. This is the doctrine, and its plausibility vanishes before criticism.