tion, and is otherwise nothing. And our result, so far, is this. Reality is known to possess a positive character, but this character is at present determined only as that which excludes contradiction.
But we may make a further advance. We saw (in the preceding chapter) that all appearance must belong to reality. For what appears is, and whatever is cannot fall outside the real. And we may now combine this result with the conclusion just reached. We may say that everything, which appears, is somehow real in such a way as to be self-consistent. The character of the real is to possess everything phenomenal in a harmonious form.
I will repeat the same truth in other words. Reality is one in this sense that it has a positive nature exclusive of discord, a nature which must hold throughout everything that is to be real. Its diversity can be diverse only so far as not to clash, and what seems otherwise anywhere cannot be real. And, from the other side, everything which appears must be real. Appearance must belong to reality, and it must therefore be concordant and other than it seems. The bewildering mass of phenomenal diversity must hence somehow be at unity and self-consistent; for it cannot be elsewhere than in reality, and reality excludes discord. Or again we may put it so: the real is individual. It is one in the sense that its positive character embraces all differences in an inclusive harmony. And this knowledge, poor as it may be, is certainly more than bare negation or simple ignorance. So far as it goes, it gives us positive news about absolute reality.
Let us try to carry this conclusion a step farther on. We know that the real is one; but its oneness, so far, is ambiguous. Is it one system, possessing diversity as an adjective; or is its consistency, on the other hand, an attribute of independent realities?
