Yes, it would be to know what the whole individual Being called the World is; and who the Individual of Individuals, namely the Absolute, or God himself, is. Just such final determinateness, just such precision, definiteness, finality of meaning, constitutes that limit of your own internal meaning which our theory will hereafter seek to characterize. And so my present remark hereupon is that, in following our enterprise of defining Being, we shall not be looking for mere abstract principles, but we shall be seeking for the most concrete objects in the world, namely for Individual Beings, and for the system that links them in one Individual Whole, — for Individuals viewed as the limits towards which all ideas of universal meanings tend, and for the Absolute as himself simply the highest fulfilment of the very category of Individuality, the Individual of Individuals.
Will, meaning, individuality, these will prove to be the constant accompaniments and the outcome of our whole theory of ideas, of thought, and of being. And in the light of these remarks we may now be able to anticipate more precisely the form of doctrine to which these lectures are to be devoted.
Idealism in some sense is indeed familiar in modern doctrine. And familiar also to readers of idealistic literature is some such assertion, as that the whole of Reality is the expression of a single system of thought, the fulfilment of a single conscious Purpose, or the realm of one internally harmonized Experience. But what the interested learners ask of idealistic teachers to-day is, as you are all aware, a more explicit statement as to just
