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 between universals. The associated elements are divorced from their temporal context; they are set free in union, and ready to form fresh unions without regard for time’s reality. This is in effect to degrade time to the level of appearance. But our entire mental life, on the other hand, has its movement through this law. Our whole being practically implies it, and to suppose that we can rebel would be mere self-deception. Here again we have found the irresistible tendency to transcend time. We are forced once more to see in it the false appearance of a timeless reality.

It will be objected perhaps that in this manner we do not get rid of time. In those eternal connections which rule in darkness our lowest psychical nature, or are used consciously by science, succession may remain. A law is not always a law of what merely coexists, but it often gives the relation of antecedent and sequent. The remark is true, but certainly it could not show that time is self-consistent. And it is the inconsistency, and hence the self-transcendence of time which here we are urging. This temporal succession, which persists still in the causal relation, does but secure to the end the old discrepancy. It resists, but it cannot remove, time’s inherent tendency to pass beyond itself. Time is an appearance which contradicts itself, and endeavours vainly to appear as an attribute of the timeless.

It might be instructive here to mention other spheres, where we more visibly treat mere existence in time as appearance. But we perhaps have already said enough to establish our conclusion; and our result, so far, will be this. Time is not real as such, and it proclaims its unreality by its inconsistent attempt to be an adjective of the timeless. It is an appearance which belongs to a higher character in