The facts of the world in their sensible diversity are always before us, but our theoretic need is that they should be conceived in a way that reduces their manifoldness to simplicity. Our pleasure at finding that a chaos of facts is the expression of a single underlying fact is like the relief of the musician at resolving a confused mass of sound into melodic or harmonic order. The simplified result is handled with far less mental effort than the original data; and a philosophic conception of nature is thus in no metaphorical sense a labor-saving contrivance. The passion for parsimony, for economy of means in thought, is the philosophic passion par excellence; and any character or aspect of the world's phenomena which gathers up their diversity into monotony will gratify that passion, and in the philosopher's mind stand for that essence of things compared with which all their other determinations may by him be overlooked.
More universality or extensiveness is, then, one mark which the philosopher's conceptions must possess. Unless they apply to an enormous number of cases they will not bring him relief. The knowledge of things by their causes, which is often given as a definition of rational knowledge, is useless to him unless the causes converge to a minimum number, while still producing the maximum number of effects. The more multiple then are the instances, the more flowingly does his mind rove from fact to fact. The phenomenal transitions are no real transitions; each item is the same old friend with a slightly altered dress.
Who does not feel the charm of thinking that the moon and the apple are, as far as their relation to the
