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 estimate this degree by the application of our single standard. I am not here attempting even (as I have said) to make this estimate in general; and, in detail, I admit that we might find cases where rational comparison seems hopeless. But our failure in this respect would justify no doubt about our principle. It would be solely through our ignorance and our deficiency that the standard ever could be inapplicable. And, at the cost of repetition, I may be permitted to dwell briefly on this head.

Our standard is Reality in the form of self-existence; and this, given plurality and relations, means an individual system. Now we have shown that no perfect system can possibly be finite, because any limitation from the outside infects the inner content with dependence on what is alien. And hence the marks of harmony and expansion are two aspects of one principle. With regard to harmony (other things remaining the same), that which has extended over and absorbed a greater area of the external, will internally be less divided. And the more an element is consistent, the more ground, other things being equal, is it likely to cover. And if we forget this truth, in the case of what is either abstracted for thought or is isolated for sense, we can recall it by predicating these fragments, as such, of the Universe. We are then forced to perceive both the inconsistency of our predicates, and the large extent of outer supplement which we must add, if we wish to make them true. Hence the amount of either wideness or consistency gives the degree of reality and also of truth. Or, regarding the same thing from the other side, you may estimate by what is lacking. You may measure the reality of anything by the relative amount of transformation, which would follow if its defects were made good. The more an