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 which have branched from this stem. The first of these, perceiving that the series of events is essential, concludes from this ground that mere sense, either outward or inward, is the one reality. Or, if it stops short of this, it still argues that to be real is to be, as such, perceptible. Because, that is, appearance in the temporal series is found necessary for reality —a premise which is true—an unconscious passage is made, from this truth, to a vicious conclusion. To appear is construed to imply appearance always, so to speak, in person. And nothing is allowed to be real, unless it can be given bodily, and can be revealed, within one piece of the series. But this conclusion is radically erroneous. No perception ever, as we have seen clearly, has a character contained within itself. In order to be fact at all, each presentation must exhibit ideality, or in other words transcendence of self; and that which appears at any one moment, is, as such, self-contradictory. And, from the other side, the less a character is able, as such, to appear—the less its necessary manifestation can be narrowed in time or in space—so much the more is it capable of both expansion and inner harmony. But these two features, as we saw, are the marks of reality.

And the second of the mistakes is like the first. Appearance, once more, is falsely identified with presentation, as such, to sense; and a wrong conclusion is, once more, drawn from this basis. But the error now proceeds in an opposite direction. Because the highest principles are, obviously and plainly, not perceptible by sense, they are taken to inhabit and to have their being in the world of pure thought. And this other region, with more or less consistency, is held to constitute the sole reality. But here, if excluded wholly from the serial flow of events, this world of thought is limited externally