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 working are one, and every least detail is still the outcome of intelligence and will. Certainly such a doctrine is a postulate, in so far as its particulars cannot be verified. But taken in general it may be urged also as a legitimate inference and a necessary conclusion.

Still in the way of this conclusion, which I have tried to set out, we find other difficulties as yet unremoved. There is pleasure and pain, and again the facts of feeling and of the aesthetic consciousness. Now, if thought and will fail to explain these, and they, along with thought and will, have to be predicated unexplained of the Unity, the Unity after all is unknown. Feeling, in the first place, cannot be regarded as the indifferent ground of perception and will; for, if so, this ground itself offers a new fact which requires explanation. Feeling therefore must be taken as a sort of confusion, and as a nebula which would grow distinct on closer scrutiny. And the aesthetic attitude, perhaps, may be regarded as the perceived equilibrium of both our functions. It must be admitted certainly that such an attitude if the unity alike of thought and will, remains a source of embarrassment. For it seems hardly derivable from both as diverse; and, taken as their unity, it, upon the other side, certainly fails to contain or account for either. And, if we pass from this to pleasure and pain, we do but gain another difficulty. For the connection of these adjectives with our two functions seems in the end inexplicable, while, on the other hand, I do not perceive that this connection is self-evident. We seem in fact drifting towards the admission that there are other aspects of the world, which must be referred as adjectives to our identity of will and thought, while their inclusion within will or thought remains uncertain. But this is virtually to allow that thought and will are not the essence of the universe.