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 not be complete, until it took in and included all aspects of the universe. Thus, in passing beyond itself and in abolishing the difference between its subject and predicate, it does but carry out the demands of its proper nature. But I may perhaps hope that this conclusion has been sufficiently secured (Chapters xv., xxiv., xxvi.). To repeat—in its general character Reality is present in knowledge and truth, that absolute truth which is distinguished and brought out by metaphysics. But this general character of Reality is not Reality itself, and again it is not more than the general character even of truth and knowledge. Still, so far as there is any truth and any knowledge at all, this character is absolute. Truth is conditional, but it cannot be intellectually transcended. To fill in its conditions would be to pass into a whole beyond mere intellect.

The conclusion which we have reached, I trust, the outcome of no mere compromise, makes a claim to reconcile extremes. Whether it is to be called Realism or Idealism I do not know, and I have not cared to enquire. It neither puts ideas and thought first, nor again does it permit us to assert that anything else by itself is more real. Truth is the whole world in one aspect, an aspect supreme in philosophy, and yet even in philosophy conscious of its own incompleteness. So far again as our conclusion has claimed infallibility, it has come, I think, into no collision with the better kind of common sense. That metaphysics should approve itself to common sense is indeed out of the question. For neither in its processes nor in its results can it expect, or even hope, to be generally intelligible. But it is no light thing, except for the thoughtless, to advocate metaphysical results which, if they were understood by common sense, would at once be rejected. I do not mean that on subordinate points, such as the personality of the Deity or or a