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 error—here to the extent of John. In the same way, if where no man is you insist on John’s presence, then, without discussing here the nature of the privative judgment, we can understand the mistake. You are trying to force on the reality something which would make it inconsistent, and which therefore is erroneous. But it would be alike easy and idle to pursue the subject further; and I must trust that, to the reader who reflects, our main conclusion is already made good. Error is qualification by the self-discrepant. We must not, if we take the predicate in its usual sense, in all cases place the contradiction within that. But where discrepancy is found in the result of qualification, it is there that we have error. And I will now pass to the second main problem of this chapter.

2. The question is about the relation of error to the Absolute. How is it possible for false appearance to take its place within reality? We have to some extent perceived in what error consists, but we still are confronted by our original problem. Qualification by the self-discrepant exists as a fact, and yet how can it be real? The self-contradiction in the content both belongs, and is unable to belong, to reality. The elements related, and their synthesis, and their reference to existence—these are things not to be got rid of. You may condemn them, but your condemnation cannot act as a spell to abolish them wholly. If they were not there, you could not judge them, and then you judge them not to be; or you pronounce them apparently somehow to exist without really existing. What is the exit from this puzzle?

There is no way but in accepting the whole mass of fact, and in then attempting to correct it and