Page:The World and the Individual, Second Series (1901).djvu/152

structions, supposed to be valid for all gods and men and things, seem at first sight from the brief and significant series of successive events that occur within the brief span of our actual human consciousness. Yet, as we saw in the ninth lecture of our former Series, common sense, as soon as questioned about special cases, actually conceives the Being of both the past and the future as so intimately related to the Being of the present that every definite conception of the real processes of the world, whether these processes are viewed as physical or as historical or explicitly as ethical, depends upon taking the past, the present, and the future as constituting a single whole, whose parts have no true Being except in their linkage. As a fact, moreover, the term present, when applied to characterize a moment or an event in the time-stream of the real world, never means, in any significant application, the indivisible present of an ideal mathematical time. The present time, in case of the world at large, has an unity altogether similar to that of the present moment of our inner consciousness. We may speak of the present minute, hour, day, year, century. If we use the term present regarding any one of these divisions of time, but regard this time not as the experienced form of the inner succession of our own mental events, but as the time of the real world in which we ourselves form a part, then we indeed conceive that this present is world-embracing, and that suns move, light radiates between stars, the deeds of all men occur, and the minds of all men are conscious, in this same present time of which we thus make mention. Moreover, we usually view