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 subject and predicate. A harmonious system of content predicating itself, a subject self-conscious in that system of content, this is what thought should mean. And here the division of existence and character is quite healed up. If such completion is not actual, it is possible, and the possibility is enough.” But it is not even possible, I must persist, if it really is unmeaning. And once more I must urge the former dilemma. If there is no judgment, there is no thought; and if there is no difference, there is no judgment, nor any self-consciousness. But if, on the other hand, there is a difference, then the subject is beyond the predicated content.

Still a mere denial, I admit, is not quite satisfactory. Let us then suppose that the dualism inherent in thought has been transcended. Let us assume that existence is no longer different from truth, and let us see where this takes us. It takes us straight to thought’s suicide. A system of content is going to swallow up our reality; but in our reality we have the fact of sensible experience, immediate presentation with its colouring of pleasure and pain. Now I presume there is no question of conjuring this fact away; but how it is to be exhibited as an element in a system of thought-content, is a problem not soluble. Thought is relational and discursive, and, if it ceases to be this, it commits suicide; and yet, if it remains thus, how does it contain immediate presentation? Let us suppose the impossible accomplished; let us imagine a harmonious system of ideal contents united by relations, and reflecting itself in self-conscious harmony. This is to be reality, all reality; and there is nothing outside it. The delights and pains of the flesh, the agonies and raptures of the soul, these are fragmentary meteors fallen from thought’s harmonious system. But these burning experiences—how in any sense can they be mere pieces of thought’s heaven? For, if the fall