of the foregoing analysis in order to bring to our consciousness this result.
And so, first, the real world of our Idealism has to be viewed by us men as a temporal order. For it is a world where purposes are fulfilled, or where finite internal meanings reach their final expression, and attain unity with external meanings. Now in so far as any idea, as a finite Internal Meaning, still seeks its own Other, and consciously pursues that Other, in the way in which, as we have all along seen, every finite idea does pursue its Other, this Other is in part viewed as something beyond, towards which the striving is directed. But our human experience of temporal succession is, as we have seen, just such an experience of a pursuit directed towards a goal. And such pursuit demands, as an essential part or aspect of the striving in question, a consciousness that agrees in its most essential respect with our own experience of time Hence, our only way of expressing the general structure of our idealistic realm of Being is to say that wherever an idea exists as a finite idea, still in pursuit of its goal, there appears to be some essentially temporal aspect belonging to the consciousness in question. To my mind, therefore, time, as the form of the will, is (in so far as we can undertake to define at all the detailed structure of finite reality) to be viewed as the most pervasive form of all finite experience, whether human or extra-human. In pursuing its goals, the Self lives in time. And, to our view, every real being in the universe, in so far as it has not won union with the ideal, is pursuing that ideal; and, accordingly, so far as we can see, is living in time. Whoever, then, is finite, says, “not yet,” and in part seeks his Other
