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of this kind of Idealism that things cannot cease to exist because of our mentally abstracting away some of their common attributes or properties.
'All is he,' is certainly a charming formula on account of its simplicity, and, if brevity be the soul of wit, it is entitled to bear away the palm. But the question is, whether brevity is also the soul of wisdom, as it is of wit? Analysis shows that the All' includes not only that which is living and conscious, but also that which is not living and not conscious. Whether we reduce the universe to mind and matter, or to consciousness and its states,-feelings, sense-affections and ideas, there is no escape from duality, for the ideas and states of consciousness are not conscious themselves, and, therefore, different from consciousness. It is not possible to get over this duality by any manner of means, as long as one does not prove-and, we fear, it will never be proved-that the ideas and states of consciousness are also endowed with understanding, memory and the capacity to feel pleasure and pain. The analogy of dreams is inadmissible here altogether, for while a dream resembles this world in many respects, it does not do so in every particular. It is merely the dramatization of the dreamer's ideas, which are soul-less and unconscious. The proof of this lies in the fact that while the dreamer, on waking up, remembers what he himself felt, or thought, he is quite unconscious of the feelings and ideas of those others whom he sees in his dreams. If it be a fact that the dreamer's mind itself becomes ensouled in the bodies of his dream-phantoms, investing them with mental equipment as a token of
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