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 or expressly, to be incapable of internal diversity or external complement. But any such fixture is an abstraction, useful perhaps, but in the end appearance. And thus, where we find contradiction, there is something limited and untrue which invites us to transcend it.

Standing contradictions appear where the subject is narrowed artificially, and where diversity in the identity is taken as excluded. A thing cannot be at once in two places if in the “at once” there is no lapse, nor can one place have two bodies at once if both claim it in their character as extended. The soul cannot affirm and deny at a single time, unless (as some perhaps rightly hold) the self itself may be divided. And, to speak in general, the more narrowly we take the subject, and the less internal ground for diversity it contains, the more it threatens us with standing or insoluble contradictions. But, we may add, so much the more abstractedness and less truth does such a subject possess. We may instance the presence of “disparate” qualities, such as white, hard and hot, in a single thing. The “thing” is presented as one feature of an indefinite complex, and it is affirmed as predicate of a reality transcending what is given. It is hence capable in all ways of indefinite addition to its apparent character. And to deny that in the “real thing” can be an internal diversity and ground of distinction seems quite irrational. But so far as for convenience or from thoughtlessness the denial is made, and the real thing is identified with our mutilated and abstract view of the thing—so far the disparate qualities logically clash and become contradictory.

The Law of Contradiction tells us that we must not simply identify the diverse, since their union involves a ground of distinction. So far as this ground is rightly or wrongly excluded, the Law forbids us to predicate diversities. Where the ground is merely not explicit or remains unknown, our assertion of any complex is provisional and contingent. It may be valid and good, but it is an incomplete appearance of the real, and its truth is relative. Yet, while it offers itself as but contingent truth and as more or less incomplete appearance, the Law of Contradiction has nothing against it. But abstracted and irrational conjunctions taken by themselves as reality and truth, in short “facts” as they are accepted by too many philosophers, the Law must condemn. And about the truth of this Law, so far as it applies, there is in my opinion no question. The question will be rather as to how far the Law applies and how far therefore it is true.

But before we conclude, there is a matter we may do well to consider. In this attempt to attribute diversity and to avoid