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 be called impossible. But it seems another thing to place such matter in Nature. For Nature is constituted and upheld by a division in experience. It is, in its essence, a product of distinction and opposition. And to take this product as existing outside finite centres seems indefensible. The Nature that falls outside, we must insist, may perhaps not be nothing, but it is not Nature. If it is fact, it is fact which we must not call physical.

But this whole enquiry, on the other hand, seems unimportant and almost idle. For, though unperceived by finite souls, all Nature would enter into one experience with the contents of these souls. And hence the want of apprehension by, and passage through, a particular focus would lose in the end its significance. Thus, even if we admit fact, not included in finite centres of sentience, our view of the Absolute, after all, will not be altered. But such fact, we have seen, could not be properly physical.

(b) A part of Nature, not apprehended by finite mind, we have found in some sense is barely possible. But we may be told now, on the other hand, that it is necessary to assume it. There are such difficulties in the way of any other conclusion that we may seem to have no choice. Nature is too wide, we may hear, to be taken in by any number of sentient beings. And again Nature is in part not perceptible at all. My own brain, while I am alive, is an obvious instance of this. And we may think further of the objects known only by the microscope, and of the bodies, intangible and invisible, assured to us by science. And the mountains, that endure always, must be more than the sensations of short-lived mortals, and indeed were there in the time before organic life was developed. In the face of these objections, it may be said, we are unable to persist. The necessity of finite souls for the existence of Nature cannot possibly be maintained. And