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 sense that has any desire to reject such truths, and blindly to stand upon difference to the exclusion of identity. In ordinary science no one would question the reality of motion, because it makes one thing the same throughout diverse times and spaces. That things to be the same must always be different, and to be different must be, therefore, the same—this is not a paradox, until it is paradoxically stated. It does not seem absurd, unless, wrongly, it is taken to imply that difference and sameness themselves are actually not different. And, apart from such misunderstanding, the ground and reason of the antagonism to identity is furnished merely by onesided and uncritical metaphysics.

This mistaken opposition is based upon a truth, a truth that has been misapprehended and perverted into error. What has been perceived, or dimly felt, is in fact a principle that, throughout this work, has so often come before us. The Real in the end is self-subsistent, and contained wholly in itself; and its being is therefore not relative, nor does it admit a division of content from existence. In short relativity and self-transcendence, or, as we may call it, ideality, cannot as such be the character of ultimate Reality. And, so far as this goes, we are at one with the objectors to identity. But the question really is about the conclusion which follows from this premise. Our conclusion is that finite existence must, in the end, not be real; it is an appearance which, as such, is transformed in the Absolute. But such a result obviously does not imply that, within the world of phenomena, identity is unreal. And hence the conclusion, which more or less explicitly is drawn by our opponents, differs widely from ours. From the self-subsistent nature of the Real they have