item were an object for consciousness and occupied a determinate point in space and time. All the adventitious relations would in such a world be changed, along with the intrinsic natures and places of the beings between which they obtained; but the 'principle of totality' in knowledge would in no wise be affected.
But Hegelism dogmatically denies all this to be possible. In the first place it says there are no intrinsic natures that may change; in the second it says there are no adventitious relations. When the relations of what we call a thing are told, no caput mortuum of intrinsicality, no 'nature,' is left. The relations soak up all there is of the thing; the 'items' of the world are but foci of relation with other foci of relation; and all the relations are necessary. The unity of the world has nothing to do with any 'matrix.' The matrix and the items, each with all, make a unity, simply because each in truth is all the rest. The proof lies in the hegelian principle of totality, which demands that if any one part be posited alone all the others shall forthwith emanate from it and infallibly reproduce the whole. In the modus operandi of the emanation comes in, as I said, that partnership of the principle of totality with that of the identity of contradictories which so recommends the latter to beginners in Hegel's philosophy. To posit one item alone is to deny the rest; to deny them is to refer to them; to refer to them is to begin, at least, to bring them on the scene; and to begin is in the fulness of time to end.
If we call this a monism, Hegel is quick to cry, Not so! To say simply that the one item is the rest
