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have so far sketched in outline the Absolute which we have been forced to accept, and we have pointed out the general way in which thought may fall within it. We must address ourselves now to a series of formidable objections. If our Absolute is possible in itself, it seems hardly possible as things are. For there are undeniable facts with which it does not seem compatible. Error and evil, space, time, chance and mutability, and the unique particularity of the “this” and the “mine”—all these appear to fall outside an individual experience. To explain them away or to explain them, one of these courses seems necessary, and yet both seem impossible. And this is a point on which I am anxious to be clearly understood. I reject the offered dilemma, and deny the necessity of a choice between these two courses. I fully recognise the facts, I do not make the smallest attempt to explain their origin, and I emphatically deny the need for such an explanation. In the first place to show how and why the universe is so that finite existence belongs to it, is utterly impossible. That would imply an understanding of the whole not practicable for a mere part. It would mean a view by the finite from the Absolute’s point of view, and in that consummation the finite would have been transmuted and destroyed. But, in the second place, such an understanding is wholly unnecessary. We have not to choose between accounting for everything