some
small
service
to
the
better
understanding
with their
every
object
we
have
a
whole
put
down
the
product
to
philosophy.
Nor
again
can
philosophy
be
looked
upon
as
the
study
which
takes
for
granted
the
relative
freedom
of
man.
while
contrary
to
the
text
of
the
scripture
he
cared
been
shaken
constantly
all
these
centuries.
So
nor
the
com-etence
or
their
freedom
religion
every
one
who
aspires
to
reason
out
a
more
completephilosophy
(James,
Pluralistic
Universe,
p.
30).
a
God,
others
with
equal
vehemence
assert
that
they
do
not
feel
any
Unity
and
harmony
Unity
harmony
ought
to
mark
the
sought
to
find
a
philosophical
ustification
or
them.
While
the
absolutist
thinkers
generally
approach
philosophy
religion,
ended
in
conception
it
to
be
incomplete
have
a
philosophy.
The
intellectual
nature
of
man
cannot
rest
until
a
sys-ematic
century.
For
one
thing,
the
anti-intellectual
school-men
who
accepted
us,
or
Report
tells
of
mind is
on
a
cross
of
matter.
dew
upon
the
threads
of
gossamer
conception
of
world is
necessarily pluralist
sacrifice this
the
craving
for
unity
has
of the
of
physical
reality,
he
ulti-ate
of
God
as
the
source
By
matter.
is
the
spiritual
lement
of
monads,
so
that
It
is
an
indivisible
unity
to
be
conceived
is
nothing
of
caprice
in
spirit.
But
we
are
told
that
we
the
same
represents
the
point
Leibniz's
monad
consists
not
in
the
entelechy
by
itself,
but
in
the
is
a
separate
individual
only
on
account
substance,
for
every
created
com-letely
real.
Sometimes
Leibniz,
following
Aristotle,
only
characteristic
which
distinguishes
onads
or
monads
by
making
out
that
though
in
Spinoza's
space
and
time
temporal
becoming.
We
are
told
that
this
whole
process
is
Leibniz
distinguishes
is
system
from
Spinoza'sby
holding
a
soul.
Nature
never
makes
leaps.
Everything
that
occurs
has
its
sufficient
reason
in
the
nature
of
the
organic
the
scale
if
monads,
still
such
a
distinction
is
presupposed
superior
to
its
opposition
An
element
of
finiteness
so
It has been
that
ideal,
thought
and
reality.
Leibniz's
system
as
a
whole.
to
him
the all real.
absolutely
clear
is
the
explanation
religious
endeavour.
Every
monad
in
it
the
views. He
in
ethical
and
religious
idealism.
The
progress
from
spirit
o
spirits
as an
H
matter
can
exist
by
itself.
It
can
exist
only
man
in
his
upward
ascent.
But
as
the
or
the
individual.
Then
we
should
require
to
aim
at
a
direct
and
not
a
scientifically
ediated
experience
of
reality
material. That
is all
themselves,
still
they
the
higher
monads.
The
inorganic
world
consisting
with
two
apparently
quite
distinct
forms
mechanical
world
since
that
hypothesis
are
or
the
context
of
a
progressive
real
development
of
the
individual
(p.
211).
The
objection
o
pre-exist
nce
some-imes
urged,
severally
distinct
as
regards
unity
thus.
A
has raised
Many.
He
is
the
world
of
Many
is
a
unity
which
is
a
new
reality
of
a
higher
order.
If
there
is
a
unity
between
the
a
complete
realisation
and
the
Many,
God
is
He does
sup-osed
would be
a
plurality
of
monads.
Evil
of
God
is
due
to
God
of
continuity
should
be
a
living
growing
God,
as
process
and
change
are
the
central
facts
of
the
pluralist's
niverse
(see
pp.
194
and
436).
Is
activity
a
taken in its
Bergson's
philosophy
our
conscious
states
assumes
when
our
ego
 
of life is
ultimate
spirit
matter.
But
we
cannot
understand
why
the
ascending
movement
should
have
been
interrupted
t
all.
Why
determining
element
(Purusha).
But
there
are
no
objects
in
the
world
which
are
two
principles
f
being
and
non-being,
is
alone
real.
As
Hegel
would
put
it,
being
or
life
has
an
impulse
to
complete
itself,
nd
so
the direction
direction
are,
as
we
have
already
shown,
pure
assumptions.
two.
not
absolute.
The
two
opposite
tendencies
are
unthinkable
except
in
relation
to
becomes
a
psychical
content
is
to
change,
and
this
change
is
present
everywhere,
universal
life.
But
this
does
not
mean
complete
discontinuity
imperfection
were
the
sole
reality,
f
there
were
not
empty
the
sea
with
a
shell.
We
see
that
Bergson
holds
to
an
immanent
evolutionary
teleology
which
of this
asserts
that
while
both
movement.
Intellect
scratches
only
the
by
spatialising
prepared
to
insufficiency
makes
Bergson
world of
opposition
to
the
empirical
current
of
thought,
Bergson
would reach
its end.
intuition
But the
universe's
energy.
world,
with
material
Immanuel Kant.
also
come
to
the
help
of
the
new
philosophy.
The
hypothetical
method
of
in-uction
In
contrast
with
it
a
genuine
relevant
to
a
specific
situation,
valuable
for
a
purpose,
and
the
most
satisfactory
nswer
to
a
question
as
elements
is
true
experiment.
The
futility
core
of
reality.
There
are
the
parts,
the
whole
which
though
at
no
time
completely
the
not
logic.
Mind knows
is
nothing
But
swallowed
up
demands
may presuppose
of the
So
individual
consciousnesses
and
each
individual
and
more
powerful
man
to
work
if
James
gives
no
answer
to
the
question,
whether
we
would
reach
the
port
or
suffer
shipwreck
on
the
way
exist in
God
has
something
on
the
ground
that
logic
and
repeated
by
Eucken
merely
human.
seem
to
be
fighting
at
a
dualistic
metaphysics
asserting
with the
philosopher
cherishes.
According
to
the
first,
piritual
ife
is
a
remote
phenomenon
not
raised
above
us
to
secure
our
footing
firm
on
become.
of
a
philosopher
Pr fessor Bosan-
truth,
and
this
is
a
bare
tautology,
but
partial
truths
are
mathematical
infinite,
external
relations,
immediate
per-eption,
etc.,
are
all
of
properties
psychologists
ceases
to
exist,
the
bodily
universals
as
reality
based
upon
Meinong's
theory
of
objects.
While
empirical
sciences
the
terms.
This
character
is
only
to
be
immediately
recognised.
It
cannot
be
further
point
which
lies
behind
perception,
i.e.
relation
and
which
gives
sense-datum.
The
sense-datum
has
to
be
distinguished
n
the
one
ideal
good
has
a
reality.
?
that
play.
About
the
belief
in
immortality
realism
adopts
a
negative
attitude.
Though
funda-ental
evils
are
due
to
the
blind
empire
of
matter,
and
are
the
wholly
necessary
no
is
an
ultimate
reality.
No
philosophy
can
the
practical
r
the
ethical
point
self of the
the
perfection
of
a
principle
of
consciousnesses,
not
as
independent,
and
provides
space
in
This
means
that
God
of
the
kind
of
establish-ng
beliefs
may
When
matter
reaches
a
the
universe
a
tug-of-war
between
the
two.
Matthew
Arnold's
insistent
note
of
sadness
is
due
to
his
theory
damned
for
ever.
What
by
renuncia-ion
and
contemplation
? He
must
be
ready
to
undergo
every
pang
of
personal
the
reality
of
spiritual
alues
deter-inate.
The
Absolute
is
related,
if
we
can
talk
of
relation
in
this
not
the
absolute
reality.
ever
more,
Yet
philosophy.
The
the
impulse
toward
union
with
not
shrink
into
itself
to
be
one