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 criticism by another writer I may perhaps do well to emphasize the fact that for me that which has no meaning is most certainly not possible. I had, I even thought, succeeded in laying this down clearly. See for instance p. 503.

p. 520. The reader will recall here that, so far as diversity does not imply actual relations, it involves presence as a mere aspect in a felt totality. See pp. 141-3 and Note B.

pp. 527-8. With regard to this question of some element of Reality falling outside of finite centres I find but little to add. The one total experience, which is the Absolute, has, as such, a character which, in its specific aspect of qualitative totality, must be taken not to fall within any finite centre. But the elements, which in their unity make and are this specific “quality,” need not, so far as I see, to the least extent fall outside of finite centres. Such processes of and relations between centres, as more or less are not experienced by those particular centres, may, for all we know, quite well be experienced by others. And it seems more probable that in some form or other they are so experienced. This seems more probable because it appears to involve less departure from given fact, and because we can find no good reason for the additional departure in the shape of any theoretical advantage in the end resulting from it. We may conclude then that there is no element in the process of making all harmonious within the Absolute which does not fall within finite centres. What falls outside, and is over and above, is not the result but the last specific character which makes the result what it is. But even if some of the matter (so to speak) of the Absolute fell outside of finite centres, I cannot see myself how this could affect our main result, or indeed what further conclusion could follow from such a hypothesis. The reader must remember that in the Absolute we in any case allow perfections beyond anything we can know, so long as these fall within the Absolute’s general character. And on the above hypothesis, so far as I see, we could not go one single step further. It could not justify us in predicating of the Absolute any lower excellence, e.g. self-consciousness or will or personality, as such, and still less some feature alien to the Absolute’s general nature. But to predicate of the Absolute, on the other hand, the highest possible perfection, is what in any case and already we are bound to do.