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 and from me. All this wealth, that is, subsists through a divorce between the sides of existence and character. What is meant by any one of the portions of my world is emphatically not a mere fact of experience. If you take it there, as it exists there, it always is something, but this something can never be the object in question. We may use as an example (if you please) my horse or my own body. Both of these must, for me at least, be nothing but “experience”; for, what I do not “experience,” to me must be nothing. And, if you push home the question as to their given existence, you can find it nowhere except in a state of my soul. When I perceive them, or think of them, there is, so far, no discoverable “fact” outside of my psychical condition. But such a “fact” is for me not the “fact” of my horse or, again, of my body. Their true existence is not that which is present in my mind, but rather, as perhaps we should say, present to it. Their existence is a content which works apart from, and is irreconcilable with, its own psychical being; it is a “what” discrepant with, and transcending its “that.” We may put it shortly by saying that the true fact is fact, only so far as it is ideal. Hence the Universe and its objects must not be called states of my soul. Indeed it would be better to affirm that these objects exist, so far as the psychical states do not exist. For such experience of objects is possible, only so far as the meaning breaks loose from the given existence, and has, so regarded, broken this existence in pieces. And we may state the conclusion thus. If my psychical state does not exist, then the object is destroyed; but, again, unless my state could, as such, perish, no object would exist. The two sides of fact, and of content working loose from that fact, are essential to each other. But the essence of the second is disruption of a “what” from a “that,”