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 merely external relation, and, lastly (iv), whether and in what sense, wherever there is an identity, we have a right to speak of a relation.

(i and ii) Within any felt whole—and that term includes here anything which contains an undistinguished diversity, any totality of aspects which is not broken up—the diversities qualify that whole, and are felt as making it what it is. Are these diversities to be called qualities (p. 27)? It is really perhaps a verbal question. Anything that is somewhat at all may be said to be or to have a quality. But on the other hand we may prefer to use quality specially of those diversities which are developed when wholes are analyzed into terms and relations. And, when we ask if there can be qualities without relations, this distinction becomes important. The question must be answered affirmatively if we call by the name of quality the diverse aspects of feeling. But on the other hand such diverse aspects cannot exist independently. They are not given except as contained in and as qualifying some whole, and their independence consists merely in our vicious abstraction. Nor when we pass to the relational stage does diversity cease to be the inseparable adjective of unity. For the relations themselves cannot exist except within and as the adjectives of an underlying unity. The whole that is analyzed into relations and terms can fall into the background and be obscured, but it can never be dissipated. And, if it were dissipated, then with it both terms and relations would perish. For there is no absolute “between” or “together,” nor can “between” and “together” be the mere adjectives of self-existent units. Qualities in the end can have no meaning except as contained in and as dependent on some whole, and whether that whole is relational or otherwise makes no difference in this respect.

And it is not hard, perhaps, at this point to dispose of a fallacy which seems somewhat common. You may take, it is said, some terms, A, B, and C, and may place them in various relations, X, Y, and Z, and through all they remain still A, B, and C. And this, it is urged, proves that A, B, and C exist, or may exist, free from all relations or at least independently. My character, for example, may be compared with that of another man, or, having first lived to the north of him, I may then change to the south; and to neither of us need it make a difference, and therefore we both are unaffected and so independent. But an answer to this fallacy seems even obvious. What is proved is that a certain character may, as such and in respect of that character, exist indifferently in various relations. But what is not proved at all is that this character could exist independent and naked. And since the argument starts by presupposing without any enquiry the independent existence of the character and indeed rests throughout on that presupposed