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 the sense of an adjective of that subject, seems to me indefensible. And when I contend that reality must be sentient, my conclusion almost consists in the denial of this fundamental error. For if, seeking for reality, we go to experience, what we certainly do not find is a subject or an object, or indeed any other thing whatever, standing separate and on its own bottom. What we discover rather is a whole in which distinctions can be made, but in which divisions do not exist. And this is the point on which I insist, and it is the very ground on which I stand, when I urge that reality is sentient experience. I mean that to be real is to be indissolubly one thing with sentience. It is to be something which comes as a feature and aspect within one whole of feeling, something which, except as an integral element of such sentience, has no meaning at all. And what I repudiate is the separation of feeling from the felt, or of the desired from desire, or of what is thought from thinking, or the division—I might add—of anything from anything else. Nothing is ever so presented as real by itself, or can be argued so to exist without demonstrable fallacy. And in asserting that the reality is experience, I rest throughout on this foundation. You cannot find fact unless in unity with sentience, and one cannot in the end be divided from the other, either actually or in idea. But to be utterly indivisible from feeling or perception, to be an integral element in a whole which is experienced, this surely is itself to be experience. Being and reality are, in brief, one thing with sentience; they can neither be opposed to, nor even in the end distinguished from it.

I am well aware that this statement stands in need of explanation and defence. This will, I hope, be supplied by succeeding chapters, and I think it better for the present to attempt to go forward. Our conclusion, so far, will be this, that the Absolute is one system, and that its contents are nothing but