line,[1] all but the first and second are simply the elucidating consequences, or corollaries, of those two; if those are established, then all the others follow. What the advocate of Personal Idealism has to prove, then, is the pair of complementary principles contained in Proposition I, and the principle contained in Proposition II as to the nature of Space and Time and of the relation, transcending both, between minds themselves. The achievement of this task depends on attaining to the true distinction, the real relation, between the two orders of existence which to ordinary and uncritical reflexion — usual common-sense — appear as two substances, so called, or species of substance, and are named “mind” and “matter.” What is to be shown is, that this common-sense contrast, read off as a hard-and-fast dualism, is not intelligibly interpretable except as the distinction between two aspects of one and the same total nature in the beings that possess it — the distinction, namely, between the whole and its dependent part; between the primitive, or unconditioned, or, more accurately, the self-defining, and the derivative, or conditioned, which is defined and determined by the first; or, again, if one chooses to say so, between the originating and the originated, the immutably causative and the causedly mutable; that is to say, finally, between (1) minds, actively thinking constitutors of experience
- ↑ See pp. xii-xviii, above.
