In such an external view there might be truth or error; not so in each appearance taken in itself, because in itself and as a whole each is a pure appearance and bears witness to nothing further. Nevertheless, when some term within this given appearance comes to be regarded as a sign of some other appearance not now given, the question is pertinent whether that other appearance exists or not. Thus existence and non-existence seem to be relevant to appearances in so far as they are problematical and posited from outside, not in so far as they are certain and given.
Hence an important conclusion which at first seems paradoxical but which reflection will support; namely, that the notion that the datum exists is unmeaning, and if insisted upon is false. That which exists is the fact that the datum is given at that particular moment and crisis in the universe; the intuition, not the datum, is the fact which occurs; and this fact, if known at all, must be asserted at some other moment by an adventurous belief which may be true or false. That which is certain and given, on the contrary, is something of which existence cannot be predicated, and which, until it is used as a description of something else, cannot be either false or true.
I see here how halting is the scepticism of those modern philosophers who have supposed that to exist is to be an idea in the mind, or an object of consciousness, or a fact of experience, if by these phrases no more is meant than to be a datum of intuition. If there is any existence at all, presence to consciousness is neither necessary nor sufficient to render it an existence. Imagine a novelist whose entire life was spent in conceiving a novel, or a deity whose only function was to think a world. That world would not exist, any more than the novel would comprise the feelings and actions of existing persons. If that novelist, in the heat of invention,
