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 discussion, to show how I reconcile this fundamental scepticism with the very positive beliefs about world-wide issues I possess, and the very definite distinction I make between right and wrong.

I reconcile these things by simply pointing out to you that if there is any validity in my image of that three-dimensional jelly in which our ideas are suspended, such a reconciliation as you demand in logic, such a projection of the things as being in accordance upon one plane, is totally unnecessary and impossible. They can never come together upon one plane.

This insistence upon the element of uniqueness in being, this subordination of the class to the individual difference, not only destroys the universal claim of philosophy, but the universal claim of ethical imperatives, the universal claim of any religious teaching. If you press me back upon my fundamental position I must confess I put faith and standards and rules of conduct upon exactly the same level as I put my belief of what is right in art, and what I consider right practice in art. I have arrived at a certain sort of self-knowledge and there are, I find, very distinct imperatives for me; but I am quite prepared to admit there is no proving them imperative on any one else. One's political proceedings, one's moral acts are, I hold, just as much self-expression as one's poetry or painting or music. But since life has for its primordial elements assimilation and aggression, I try not only to obey my imperatives, but to put them persuasively and convincingly into other minds, to bring about my good and to resist and overcome my evil as though they were the universal Good and the univer-