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 intellect, and that what does not do this is neither true nor real. This assumption I can defend only by showing that any would-be objector assumes it also. And I start from the root-idea of being or experience, which is at once positive and ultimate. Then I certainly do not go on to assume about being that it must be self-contained, simple or what not?—but I proceed in another manner. I take up certain facts or truths (call them what you please) that I find are offered me, and I care very little what it is I take up. These facts or truths, as they are offered, I find my intellect rejects, and I go on to discover why it rejects them. It is because they contradict themselves. They offer, that is, a complex of diversities conjoined in a way which does not satisfy my intellect, a way which it feels is not its way and which it cannot repeat as its own, a way which for it results in mere collision. For, to be satisfied, my intellect must understand, and it cannot understand by taking a congeries, if I may say so, in the lump. My intellect may for certain purposes, to use an old figure, swallow mysteries unchewed, but unchewed it is unable in the end to stomach and digest them. It has not, as some opponents of Hegel would seem to assume, any such strange faculty of sensuous intuition. On the contrary my intellect is discursive, and to understand it must go from one point to another, and in the end also must go by a movement which it feels satisfies its nature. Thus, to understand a complex AB, I must begin with A or B. And beginning, say, with A, if I then merely find B, I have either lost A or I have got beside A something else, and in neither case have I understood. For my intellect cannot simply unite a diversity, nor has it in itself any form or way of togetherness, and you gain nothing if beside A and B you offer me their conjunction in fact. For to my intellect that is no more than another external element. And “facts,” once for all, are for my intellect not true unless they satisfy it. And, so far as they are not true, then, as they are offered, they are not reality.

From this I conclude that what is real must be self-contained and self-subsistent and not qualified from the outside. For an external qualification is a mere conjunction, and that, we have seen, is for the intellect an attempt of diversities simply to identify themselves, and such an attempt is what we mean by self-contradiction. Hence whatever is real must be qualified from itself, and that means that, so far as it is real, it must be self-contained and self-subsistent. And, since diversities exist, they must therefore somehow be true and real; and since, to be understood and to be true and real, they must be united, hence they must be true and real in such a way that from A or B the intellect can pass to its further qualification without an external determination of either. But this means that A and B are united, each from its