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 other. And again to date these events by their appearance in my mental world would be surely preposterous. It would be to arrange all events, told of by books in a library, according to the various dates of publication—the same story repeating itself in fact with every edition, and to-day’s newspaper and history simultaneous throughout. And this absurdity perhaps may help us to realize that the successive need have no temporal connection.

“Yes, but,” I may be told, “all these series, imaginary as well as real, are surely dated as events in my mental history. They have each their place there, and so beyond it also in the one real time-series. And, however often a story may be repeated in my mind, each occasion has its own date and its temporal relations.” Indubitably so, but such an answer is quite insufficient. For observe first that it admits a great part of what we urge. It has to allow plainly that the times within our “unreal” series have no temporal interrelation. Otherwise, for instance, the time-succession, when a story is repeated, would infect the contents, and would so make repetition impossible. I wish first to direct notice to this serious and fatal admission.

But, when we consider it, the objection breaks down altogether. It is true that, in a sense and more or less, we arrange all phenomena as events in one series. But it does not follow that in the universe, as a whole, the same tendency holds good. It does not follow that all phenomena are related in time. What is true of my events need not hold good of all other events; nor again is my imperfect way of unity the pattern to which the Absolute is confined.

What, to use common language, I call “real” events are the phenomena which I arrange in a continuous time-series. This has its oneness in the identity of my personal existence. What is presented is “real,” and from this basis I construct a