Page:Appearance and Reality (1916).djvu/82



raising the question if activity is real or is only appearance, I may be met by the assertion that it is original, ultimate, and simple. I am satisfied myself that this assertion is incorrect, and is even quite groundless; but I prefer to treat it here as merely irrelevant. If the meaning of activity will not bear examination, and if it fails to exhibit itself intelligibly, then that meaning cannot, as such, be true of reality. There can be no origin, or want of origin, which warrants our predicating nonsense. And if I am told that, being simple, activity can have no meaning, then it seems a quality like one of our sensations or pleasures, and we have dealt with it already. Or I may possibly be answered, No, it is not simple in that sense, nor yet exactly composite. It somehow holds a variety, and is given in that character. Hence its idea may be indefensible, while itself is real. But the business of metaphysics is surely to understand; and if anything is such that, when thought of and not simply felt, it goes to pieces in our hands, we can find but one verdict. Either its nature is nonsensical, or we have got wrong ideas about it. The assertor of the latter alternative should then present us with the right ideas—a thing which, I need not add, he is not forward to perform. But let us leave these poor excuses to take care of themselves, and let us turn to the facts. There, if we examine the way in which the term activity is employed, the result is