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 worth of mere morality, and the independent self-sufficiency of finite persons and things. For myself, though I have not hesitated to point out the falsity and immorality of some Christian doctrines (where this seemed necessary), I cannot approve of the widespread practice of treating them as devoid even of existence.

But if, after all, my critics had in view not the above but something else, and if the objection means that I do not explain why and how there is any diversity and anything like degree at all, I am at no loss for a reply. I answer that I make no pretence to do this. But on the other side I have urged again and again that a general conclusion is not upset by a failure to explain in detail, unless that detail can be shown to be a negative instance.

If finally the use of the phrase “mere appearance” has caused difficulty, that has been I think already explained above. This phrase gets its meaning by contrast with the Absolute. When you ask about any appearance unconditionally whether it is Reality or not, Yes or No, you are forced to reply No, and you may express that unconditional No by using the word ‘mere.’ At least one of my critics would, I think, have done well if, before instructing me as to the impossibility of any mere appearance, he had consulted my index under the head of Error.

I must end by saying that, on this question of degrees of appearance and reality, I have found but little to which my critics can fairly object, unless their position is this, that of two proper and indispensable points of view I have unduly emphasized one. Whether I have done this or not I will not attempt to decide, but, if this is what my critics have meant, I cannot felicitate them on their method of saying it.

But I would once more express my regret that I was not able to deal systematically with the various forms of appearance. If I had done this, it would have become clear that, and how, each form is true as well as untrue, and that there is an evolution of truth. We should have seen that each really is based on, and is an attempt to realize, the same principle, a principle which is not wholly satisfied by any, and which condemns each because each is an inadequate appearance of itself.

VIII. I must now touch briefly on a point of greater difficulty. Why, it has been asked, have I not identified the Absolute with the Self? Now, as I have already remarked, my whole view may be taken as based on the self; nor again could I doubt that a self, or a system of selves, is the highest thing that we have. But when it is proposed to term the Absolute ‘self,’ I am compelled to pause. In order to reach the idea of the Absolute our finite selves must suffer so much addition and so much subtraction that it becomes a grave question whether the result can be covered by the name of ‘self.’ When you carry out the idea