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 in this very insistence on the partial and discrepant, and this discordant emphasis will fall outside of every possible rearrangement. I admit this objection, and I endorse it. The problem of error cannot be solved by an enlarged scheme of relations. Each misarrangement cannot be taken up wholly as an element in the compensations of a harmonious mechanism. For there is a positive sense and a specific character which marks each appearance, and this will still fall outside. Hence, while all that appears somehow is, all has not been accounted for by any rearrangement.

But on the other side the Absolute is not, and can not be thought as, any scheme of relations. If we keep to these, there is no harmonious unity in the whole. The Absolute is beyond a mere arrangement, however well compensated, though an arrangement is assuredly one aspect of its being. Reality, consists, as we saw, in a higher experience, superior to the distinctions which it includes and overrides. And, with this, the last objection to the transformation of error has lost its basis. The onesided emphasis of error, its isolation as positive and as not dissoluble in a wider connection—this again will contribute, we know not how, to the harmony of the Absolute. It will be another detail, which, together with every “what” and “that” and their relations, will be absorbed into the whole and will subserve its perfection.

On this view there still are problems as to error and truth which we must deal with hereafter. But the main dilemma as to false appearance has, I think, been solved. That both exists and is, as such, not real. Its arrangement becomes true in a wider rearrangement of “what” and of “that.” Error is truth when it is supplemented. And its positive isolation also is reducible, and exists as a mere element within the whole. Error is, but is not barely what it takes itself to be. And its mere