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 fact, doubtless, this event does not happen within our knowledge. We do not find that bodies disappear and once more are re-made; but, merely on that ground, we are not entitled to deny that it is possible. And, if it is possible, then I would urge at once the following conclusions. You cannot, except as a matter of convenience, identify the conditions of the soul with the body. And you cannot assert that the continuous existence of the body is essentially necessary for the sameness and unity of the soul.

We have now dealt with the subject of the soul’s continuity, and have also said something on its “dispositions.” And, before passing on to objections of another kind, I will here try to obviate a misunderstanding. The soul is an ideal construction, but a construction by whom? Could we maintain that the soul exists only for itself? This would be certainly an error, for we can say that a soul is before memory exists, or when it does not remember. The soul exists always for a soul, but not always for itself. And it is an ideal construction, not because it is psychical, but because (like my body) it is a series appearing in time. The same difficulty attaches to all phenomenal existence. Past and future, and the Nature which no one perceives (Chapter xxii.) exist, as such, only for some subject which thinks them. But this neither means that their ultimate reality consists in being thought, nor does it mean that they exist outside of finite souls. And it does not mean that the Real is made by merely adding thought to our actual presentations. Immediate experience in time, and thought, are each alike but false appearance, and, in coming together, each must forego its own distinctive character. In the Absolute there is neither mere existence at one moment