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 attribute to it anything else whatever? Everything there without exception is “subjective,” if we are to regard the matter so; and an emotional tone cannot, solely on this account, be excluded from Nature. And, otherwise, why should it not have reality there as a genuine quality? For myself I must follow the same principle and can accept the fresh consequence. The Nature that we have lived in, and that we love, is really Nature. Its beauty and its terror and its majesty are no illusion, but qualify it essentially. And hence that in which at our best moments we all are forced to believe, is the literal truth.

This result however needs some qualification from another side. It is certain that everything is determined by the relations in which it stands. It is certain that, with increase of determinateness, a thing becomes more and more real. On the other hand anything, fully determined, would be the Absolute itself. There is a point where increase of reality implies passage beyond self. A thing by enlargement becomes a mere factor in the whole next above it; and, in the end, all provinces and all relative wholes cease to keep their separate characters. We must not forget this while considering the reality of Nature. By gradual increase of that reality you reach a stage at which Nature, as such, is absorbed. Or, as you reflect on Nature, your object identifies itself gradually with the universe or Absolute. And the question arises at what point, when we begin to add psychical life or to attribute spiritual attributes to Nature, we have ceased to deal with Nature in any proper sense of that term. Where do we pass from Nature, as an outlying province in the kingdom of things, to Nature as a suppressed element in a higher unity? These enquiries are demanded by philosophy, and their result would lead to clearer conclusions about the qualities of Nature. I can do no more than