Page:Appearance and Reality (1916).djvu/591

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own nature, in a whole which is the nature of both alike. And hence it follows that in the end there is nothing real but a whole of this kind.^[1]

From the other side—Why do I hold reality to be a self-contained and self-consistent individual? It is because otherwise, if I admit an external determination and a qualification by an other, I am left with a conjunction, and that for the intellect is a self-contradiction. On the other hand the real cannot be simple, because, to be understood, it must somehow be taken with and be qualified by the diversity which is a fact. The diversity therefore must fall within and be subordinate to a self-determined whole, an individual system, and any other determination is incompatible with reality. These ideas may be mistaken, but to my mind they do not seem to be obscure, nor again are they novel. But if I may judge from the way in which some critics have taken them, they must involve some great obscurity or difficulty. But, not apprehending this, I am unfortunately unable to discuss it.^[2]

We have found that nothing in itself is opposite and refuses to unite. Everything again is opposite if brought together into a point which owns no internal diversity. Every bare conjunction is therefore contradictory when taken up by thought, because thought in its nature is incapable of conjunction and has no way of mere “together.” On the other side no such conjunction is or possibly could be given. It is itself a mere abstraction, useful perhaps and so legitimate and so far valid, but taken otherwise to be condemned as the main root of error.

Contradiction is appearance, everywhere removable by distinction and by further supplement, and removed actually, if not in

↑ And hence it follows also that every “part” of this whole must be internally defective and (when thought) contradictory. For otherwise how from one to others and the rest could there be any internal passage? And without such a passage and with but an external junction or bond, could there be any system or whole at all which would satisfy the intellect, and could be taken as real or possible? I at least have given my reason for answering this question in the negative. We may even, forgetting other points of view, say of the world,

“Thus every part is full of vice,
Yet the whole mass a paradise.”
↑ The Law of Identity, I may be allowed to note in this connection, is the denial that truth, if true, is alterable from the outside. For, if so, it would become either itself conjoined with its own absence, or itself conjoined with a positive other; and either alternative (to take them here as alternatives), we have seen, is self-contradictory. Hence any mere context cannot modify a truth so far as it is true. It merely adds, we must say, something more which leaves the truth itself unaffected. Truth cannot be modified, in other words, except from within. This of course opens a problem, for truth seems on the one hand to be abstract, as truth, and so incomplete, and on the other hand, if true, to be self-contained and even self-existent. For the Law of Identity the reader is further referred to the Index.

[1] And hence it follows also that every “part” of this whole must be internally defective and (when thought) contradictory. For otherwise how from one to others and the rest could there be any internal passage? And without such a passage and with but an external junction or bond, could there be any system or whole at all which would satisfy the intellect, and could be taken as real or possible? I at least have given my reason for answering this question in the negative. We may even, forgetting other points of view, say of the world,

“Thus every part is full of vice,
Yet the whole mass a paradise.”

[2] The Law of Identity, I may be allowed to note in this connection, is the denial that truth, if true, is alterable from the outside. For, if so, it would become either itself conjoined with its own absence, or itself conjoined with a positive other; and either alternative (to take them here as alternatives), we have seen, is self-contradictory. Hence any mere context cannot modify a truth so far as it is true. It merely adds, we must say, something more which leaves the truth itself unaffected. Truth cannot be modified, in other words, except from within. This of course opens a problem, for truth seems on the one hand to be abstract, as truth, and so incomplete, and on the other hand, if true, to be self-contained and even self-existent. For the Law of Identity the reader is further referred to the Index.

[1]

[2]