Page:Lectures on the Philosophy of Religion volume 3.djvu/280

not, however, fare any the better because of the presence of this antithesis in their nature. Their isolation gives them a semblance of independence; but the connection in which they stand with other things—with each other, that is—directly expresses the fact that these single things are not independent, shows that they are conditioned and are affected by other things, and are, in fact, necessarily conditioned by other things, and not by themselves. These necessary elements, these laws, would themselves consequently constitute the independent element. Anything which exists essentially in connection with something else has its essential character and stability not in itself, but in this connection. It is the connection upon which these are dependent. But these connections, when defined as causes and effects, the condition and the fact of being conditioned, and so on, have themselves a limited character, and are themselves contingent in relation to each other in the sense that any one of them may equally well exist or not exist, and may just as easily be disturbed by circumstances—that is, be interfered with by things which are themselves contingent, and have their active working and value destroyed, as the separate things over which they have no advantage in the matter of contingency. Those connections, on the other hand, to which necessity must be attributed, those laws, are not in any sense what we call things, but are rather abstractions. If the connection of necessity thus manifests itself in the region of contingent things in laws, and chiefly in the relations of cause and effect, this necessity itself takes the form of something conditioned, or limited—appears, in fact, as an outward necessity. It is itself relegated to the class of categories applying to things, both in virtue of their isolation, that is, their externality, and conversely in virtue of their being conditioned, of their limitation and dependence. In the connection expressed by causes and effects we get not only the satisfaction which is wanting in the empty un-