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bility of the psychical
versa of the
the former.
their limit and ultimate condition. For where we have two terms which thus are at once essentially distinguished from and Untranslata. essentially related to, which are obliged to
into physical contrast and oppose to each other, seeing and vice that they have neither of them any latter into meaning except as opposite counterparts of the other, and which we are obliged to unite, there we are necessarily driven back to think of these terms as the manifestation or realisation of a third term which is higher than either. Recognising that the Object only exists in distinction from and relation to the Subject, we find it impossible to reduce the Subject to a mere Object among other objects as Materialism does. Recognising, again, that the Subject exists only as it returns upon itself in the Object, we find it impossible as well to reduce the Object to a mere phase of the Subject-a fallacy committed by the Buddhistic Subjective Idealism or Solipsism. But recognising them as indivisible yet necessarily related, we are forced to seek the secret of their being in a higher principle which includes and explains them both. How otherwise can
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