And why is it that, within us and without us, there is a knowable arrangement, an order such that existence answers to thought, and that personal identity and a communication between souls is possible? We have, in short, on one side a diversity and finitude, and on the other side we have a unity. And, unless we know throughout the universe how these aspects stand the one to the other, the universe is not explained.
But a partial explanation, I may here be reminded, is better than none. That in the present case, I reply, would be a serious error. You take from the whole of experience some element or elements as a principle, and you admit, I presume, that in the whole there remains some aspect unexplained and outstanding. Now such an aspect belongs to the universe, and must, therefore, be predicated of a unity not contained in your elements. But, if so, your elements are at once degraded, for they become adjectives of this unknown unity. Hence the objection is not that your explanation is incomplete, but that its very principle is unsound. You have offered as ultimate what in its working proclaims itself appearance. And the partial explanation has implied in fact a false pretence of knowledge.
We may verify this result at once in the proposed reduction of the other aspects of the world to intelligence and will. Before we see anything of this in detail we may state beforehand its necessary and main defect. Suppose that every feature of the universe has been fairly brought under, and included in these two aspects, the universe still remains unexplained. For the two aspects, however much one implies and indeed is the other, must in some sense still be two. And unless we comprehend how their plurality, where they are diverse, stands to their unity, where they are at one, we have ended in failure. Our principles after all will not be ultimate, but will themselves be the twofold appearance of a unity left un-
