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 emphatically the result of an ideal process; but this process, on the other hand, has been arbitrarily arrested at a very low point. Take a fleeting moment of your “given,” and then, from the basis of a personal identity of feeling, enlarge this moment by other moments and build up a “thing.” Idealize “experience,” so as to make its past one reality with its present, and so as to give its history a place in the fixed temporal order. Resolve its contingency enough to view it as a series of events, which have causal connections both without and within. But, having gone so far, pause, and call a halt to your process, or, having got to a soul, you will be hurried beyond it. And, to keep your soul, you must remain fixed in a posture of inconsistency. For, like every other “thing” in time, the soul is essentially ideal. It has transcended the given moment, and has spread out its existence beyond that which is “actual” or could ever be experienced. And by its relations and connections of co-existence and sequence, and by its subjection to “laws,” it has raised itself into the world of eternal verity. But to persist in this process of life would be suicide. Its advance would force you to lose hold altogether on “existence,” and, with that loss, to forfeit individual selfness. And hence, on the other side, the soul clings to its being in time, and still reaches after the unbroken unity of content with reality. Its contents, therefore, are allowed only to qualify the series of temporal events. And this result is a mere compromise. Hence the soul persists through a contrivance, and through the application of matter to a particular purpose. And, because this application is founded on and limited by no principle, the soul in the end must be judged to be rooted in artifice. It is a series, which depends on ideal transcendence, and yet desires to be taken as sensible fact. And its inconsistency is now made manifest in its use of its contents. These (we have seen) are