actually observes, as an aspect of one’s experience, that which one defines as the exclusion of a generally conceived possibility. One’s experience of the general nature of this possibility is itself a part of the contents of one's whole present consciousness. The realization of the whole present meaning is known by virtue of this very consciousness that one is excluding from complete expression facts whose general nature one still experiences.
Now what I assert is that our Fourth Conception of Being, in conceiving the real as the present fulfilment of meaning, experienced as such fulfilment from the absolute point of view, still expressly recognizes that every such fulfilment involves conscious selection and exclusion. The facts which fulfil the meaning are at once such that no other beyond is still needed to supply a lack, while, on the other hand, no other facts could take their place without precisely a failure to fulfil the purpose. And in this twofold sense is the world of the fulfilled meaning an individual world, a world whose place no other could take. A consciousness which faced a collection of mere possibilities, without selection, would face neither wholeness nor determination of life. The very perfection of experience involves then, as an element, the exclusion of another, whose general nature is indeed a part of the very experience in question. Just as formal logic and traditional Realism have already recognized that to be real involves the exclusion of bare possibilities, so our own conception also expressly recognizes that the life which is, in its wholeness, is exclusive as well as inclusive; and that in this sense, once more, the realm of Being has the character of the complete, but for
