accepted. For the realistic sort of independence is an essentially mutual relation. The idea can then say to the independent object, in a realistic world: “What care I for you? You are independent of me, but so am I of you. No purpose of mine would be unfulfilled if you simply vanished, so long as I then still remained what I am. And I could, by definition, remain in my whole Being unaltered by your disappearance. Accordingly, since my truth means merely the fulfilment of my own purpose, I should lose no truth if you vanished. In short, I not only do not need you, but observe, upon second thought, that I never meant you at all, never referred to you, never conceived you, and, in truth, am even now not addressing you. In short, you are Nothing.”
With such reflections, we woke from the realistic dream, and knew that whatever Being is, it is not independent of the ideas that refer to it.
After our later experience with the fascinating paradoxes of Mysticism had equally shown us that Being cannot be defined as the ineffable immediate fact that quenches ideas, and that makes them all alike illusory, we passed, in the two foregoing lectures, to the realm of Validity, to the ontological conceptions of Critical Rationalism. What is, gives warrant to ideas, makes them true, and enables us to define determinate, or valid, possible experiences. That was the view that we illustrated as our Third Conception of Being. We dwelt upon it so lengthily because, if it is not the final truth, it is, unquestionably, as far as it goes, true.
What we found with regard to this definition of Reality may be summed up briefly thus: In the first place,
