modes, for each mode represents a synthesis of actualities which are limited to conform to a standard. We here come to the second way of limitation. Restriction is the price of value. There cannot be value without antecedent standards of value, to discriminate the acceptance or rejection of what is before the envisaging mode of activity. Thus there is an antecedent limitation among values, introducing contraries, grades, and oppositions.
According to this argument the fact that there is a process of actual occasions, and the fact that the occasions are the emergence of values which require such limitation, both require that the course of events should have developed amid an antecedent limitation composed of conditions, particularisation, and standards of value.
Thus as a further element in the metaphysical situation, there is required a principle of limitation. Some particular how is necessary, and some particularisation in the what of matter of fact is necessary. The only alternative to this admission, is to deny the reality of actual occasions. Their apparent irrational limitation must be taken as a proof of illusion and we must look for reality behind the scene. If we reject this alternative behind the scene, we must provide a ground for limitation which stands among the attributes of the substantial activity. This attribute provides the limitation for which no reason can be given: for all reason flows from it. God is the ultimate limitation, and His existence is the ultimate irrationality. For no reason can be given for just that limitation which it stands in His nature to impose. God is not concrete, but He is the ground for
