Page:Mind (Old Series) Volume 11.djvu/168

 PSYCHOLOGY AS PHILOSOPHIC METHOD. 157 any reason for distinguishing between the modes through which the universe is realised in an individual, and the significance of this universe as a whole ? At first sight there may appear to be, but let us consider the following questions. Does the whole have any significance beyond itself? If we consider experience in its absolute totality so far as realised in the individual, can the " significance of the whole " be determined beyond what itself testifies to as a whole ; and do the " connective links which bind together " have any " meaning " except just as they do bind together ? And since this whole and these connective links are given to us by the science of psychology, what is this except com- pleted philosophic method, and what more has philosophy to do except to abstract from this totality, and regard it, on its material side, as philosophy of nature, and on its formal as real logic ? Psychology, as science of the realisation through the individual of the universe, answers the question as to the significance of the whole, by giving that whole, and at the same time gives the meaning of the parts and of their connexion by showing just their place within this whole. It would be fatal to the existence of philosophy as well as of psychology to make any distinction here. Were not the universe realised in the individual, it would be impossible for the individual to rise to a universal point of view, and hence to philosophise. That the universe has not been completely realised in man is no more an objection to the employment of psychology as the determination of the nature of this universe, than it is to any treatment of philo- sophy whatever. In no way can the individual philosophise about a universe which has not been realised in his conscious experience. The universe, except as realised in an individual, has no existence. In man it is partially realised, and man has a partial science ; in the absolute it is completely realised, and God has a complete science. Self-conscious- ness means simply an individualised universe ; and if this universe has not been realised in man, if man be not self- conscious, then no philosophy whatever is possible. If it has been realised, it is in and through psychological ex- perience that this realisation has occurred. Psychology is the scientific account of this realisation, of this individua- lised universe, of this self-consciousness. What other account can be given ? It is the object of this paper to show that no other account can be given. Not only is any final distinction or dualism, even of aspects, in man's nature utterly untenable, but no distinction even of aspects can be