Page:Mind (New Series) Volume 2.djvu/504

 Whatever determined it must be itself an event in time, for if it had not a definite place in the time series it could not account for its effect having one. But in this case it will itself need a determining cause, which will also be an event, and we have thus lost our finite series with a definite beginning, and embarked on an infinite series, which cannot, as we have seen, be of any assistance to us in our present purpose.

On the other hand, to deny that the first term of such a series requires a determining cause is impossible. It is perhaps not impossible that our minds should form the conception of something on which other things depend, while it depends itself on nothing. But an event in time could never hold such a place. For an event in time has always before it a time when it was not, and this coming into existence deprives it of the possibility of being self-subsistent. Time, as Hegel expresses it, is that which is outside itself. It has no principle of unity or coherence. It can only be limited by something outside itself. Our finite series in time can only have the definite beginning which it requires by means of further time beyond it. To fix any point in time is to imply the existence of time upon both sides of it. And thus no event in time could be accepted as an ultimate beginning. On the other.,. hand, some such event would have to be accepted as the ultimate beginning, if a finite series were to be accepted as an ultimate explanation.

If we apply this to the particular problem before us we shall find that the theory that the Absolute Idea develops in time lands us in a hopeless difficulty. Let us suppose that all the phenomena of the universe have been accounted for as the manifestations of the gradually developing Idea, and let us suppose that each of these manifestations of the Idea has been shown to be the logical consequence of the existence of the previous manifestation. Then the final and ultimate fact upon which our explanation will depend will be that at the beginning of time the first of the categories — the category of Pure Being — manifested itself in reality. And for this fact itself an external explanation is required. No such explanation, indeed, would be required for the deduction of the universe from the idea of Pure Being. If the system is correct, the categories are so inseparably connected that the existence of one stage in the dialectic process implies the existence of all, and the existence of any reality, again, implies the existence of the categories. The category of Pure Being can thus be deduced from the existence of the universe as a whole, and the existence of the universe as a