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 swallows up its character. I will ask next whether thought’s advocates can find a barrier to their client’s happy suicide.

They might urge, first, that our consummation is the Thing-in-itself, and that it makes thought know what essentially is not knowable. But this objection forgets that our whole is not anything but sentient experience. And it forgets that, even when we understand by “thought” its strict discursive form, our reality does not exist apart from this. Emphatically the Absolute is nothing if taken apart from any single one of its elements. But the Thing-in-self, on the other hand, must exist apart.

Let us pass to another objection against our view. We may be told that the End, because it is that which thought aims at, is therefore itself (mere) thought. This assumes that thought cannot desire a consummation in which it is lost. But does not the river run into the sea, and the self lose itself in love? And further, as good a claim for predominance might be made on behalf of will, and again on behalf of beauty and sensation and pleasure. Where all elements reach their end in the Absolute, that end can belong to no one severally. We may illustrate this principle by the case of morality. That essentially desires an end which is not merely moral because it is super-moral. Nay, even personality itself, our whole individual life and striving, tends to something beyond mere personality. Of course, the Absolute has personality, but it fortunately possesses so much more, that to call it personal would be as absurd as to ask if it is moral.

But in self-consciousness, I may be told, we actually experience a state where truth and being are identical; and here, at all events, thinking is not different from reality. But in our tenth chapter we have seen that no such state exists. There is no