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 restored to solid unity. Thus the truth belongs to existence, but it does not as such exist. It is a character which indeed reality possesses, but a character which, as truth and as ideal, has been set loose from existence; and it is never rejoined to it in such a way as to come together singly and make fact. Hence, truth shows a dissection and never an actual life. Its predicate can never be equivalent to its subject. And if it became so, and if its adjectives could be at once self-consistent and re-welded to existence, it would not be truth any longer. It would have then passed into another and a higher reality.

And I will now deal with the misapprehension to which I referred, and the consideration of which may, I trust, help us forward.

There is an erroneous idea that, if reality is more than thought, thought itself is, at least, quite unable to say so. To assert the existence of anything in any sense beyond thought suggests, to some minds, the doctrine of the Thing-in-itself. And of the Thing-in-itself we know (Chapter xii.) that if it existed we could not know of it; and, again, so far as we know of it, we know that it does not exist. The attempt to apprehend this Other in succeeding would be suicide, and in suicide could not reach anything beyond total failure. Now, though I have urged this result, I wish to keep it within rational limits, and I dissent wholly from the corollary that nothing more than thought exists. But to think of anything which can exist quite outside of thought I agree is impossible. If thought is one element in a whole, you cannot argue from this ground that the remainder of such a whole must stand apart and independent. From this ground, in short, you can make no inference to a Thing-in-itself. And there is no impossibility in thought’s existing as an element, and no