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 results of manufacture; and to account otherwise for the facts seems clearly impossible.

We have seen, so far, that direct experience is no foundation for Solipsism. We have seen further that, if at all we may transcend that experience, we are no nearer Solipsism. For we can go to foreign selves by a process no worse than the construction which establishes our own self. And, before passing on, I will call attention to a minor point. Even if I had secured a right to the possession of my past self, and no right to the acceptance of other selves as real, yet, even with this, Solipsism is not grounded. It would not follow from this that the not-myself is nothing, and that all the world is merely a state of my self. The only consequence, so far, would be that the not-myself must be inanimate. But between that result and Solipsism is an impassable gulf. You can not, starting from the given, construct a self which will swallow up and own every element from which it is distinguished.

I will briefly touch on another source of misunderstanding. It is the old mistake in a form which is slightly different. All I know, I may be told, is what I experience, and I can experience nothing beyond my own states. And it is argued that hence my own self is the one knowable reality. But the truth in this objection, once more, has been pressed into falsehood. It is true that all I experience is my state—so far as I experience it. Even the Absolute, as my reality, is my state of mind. But this hardly shows that my experience possesses no other aspect. It hardly proves that what is my state of mind is no more, and must be taken as real barely from that one point of view.