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 clear, when we reflect, that we are in no condition on this point to fix a limit to the possible. Arrangements, apparently quite different from our own, and expressing themselves in what seems a wholly unlike way, might be directly connected with finite centres of feeling. And our result here must be this, that, except in relation to our ignorance, we cannot call the least portion of Nature inorganic. For some practical purposes, of course, the case is radically altered. We of course there have a perfect right to act upon ignorance. We not only may, but even must, often treat the unseen as non-existent. But in metaphysics such an attitude cannot be justified. We, on one side, have positive knowledge that some parts of Nature are organisms; but whether, upon the other side, anything inorganic exists or not, we have no means of judging. Hence to give an answer to our question is impossible.

But this inability seems a matter of no importance. For finite organisms, as we have seen, are but phenomenal appearance, and both their division and their unity is transcended in the Absolute. And assuredly the inorganic, if it exists, will be still more unreal. It will, in any case, not merely be bound in relation with organisms, but will, together with them, be included in a single and all-absorbing experience, It will become a feature and an element in that Whole where no diversity is lost, but where the oneness is something much more than organic. And with this I will pass on to a further inquiry.

We have seen that beyond experience nothing can exist, and hence no part of Nature can fall outside of the Absolute’s perfection. But the question as to the necessity of experience may still be raised