***How，indeed，itcouldeverbedoubtedthatthoughtisonlyoftheconditioned，
　　maywellbedeemedamatteroftheprofoundestadmiration。Thoughtcannot
　　transcendconsciousness;consciousnessisonlypossibleundertheantithesis
　　ofasubjectandobjectofthought，knownonlyincorrelation，andmutually
　　limitingeachother;while，independentlyofthis，allthatweknoweither
　　ofsubjectorobject，eitherofmindormatter，isonlyaknowledgeineach
　　oftheparticular，oftheplural，ofthedifferent，ofthemodified，ofthe
　　phaenomenal。Weadmitthattheconsequenceofthisdoctrineis，——thatphilosophy，
　　ifviewedasmorethanascienceoftheconditioned，isimpossible。Departing
　　fromtheparticular，weadmit，thatwecannever，inourhighestgeneralizations，
　　riseabovethefinite;thatourknowledge，whetherofmindormatter，can
　　benothingmorethanaknowledgeoftherelativemanifestationsofanexistence，
　　whichinitselfitisourhighestwisdomtorecognizeaSbeyondthereachofphilosophy。***"Wearethustaughtthesalutarylesson，thatthecapacityofthought
　　isnottobeconstitutedintothemeasureofexistence;andarewarnedfrom
　　recognizingthedomainofourknowledgeasnecessarilyco—extensivewith
　　thehorizonofourfaith。Andbyawonderfulrevelation，wearethus，in
　　theveryconsciousnessofourinabilitytoconceiveaughtabovetherelative
　　andfinite，inspiredwithabeliefintheexistenceofsomethingunconditionedbeyondthesphereofallcomprehensiblereality。"Clearandconclusiveasthisstatementofthecaseappearswhencarefully
　　studied，itisexpressedinsoabstractamannerastobenotveryintelligible
　　tothegeneralreader。Amorepopularpresentationofit。withillustrative
　　applications，asgivenbyMr。ManselinhisLimitsofReligiousThought，
　　willmakeitmorefullyunderstood。Thefollowingextracts，whichItakethelibertyofmakingfromhispages，willsuffice。"Theveryconceptionofconsciousnessinwhatevermodeitmaybe
　　manifested，necessarilyimpliesdistinctionbetweenoneobjectandanother。
　　Tobeconscious，wemustbeconsciousofsomething;andthatsomethingcan
　　onlybeknown，asthatwhichitis，bybeingdistinguishedfromthatwhich
　　itisnot。Butdistinctionisnecessarilyimitation;for，ifoneobjectis
　　tobedistinguishedfromanother，itmustpossesssomeformofexistence
　　whichtheotherhasnot，oritmustnotpossesssomeformwhichtheother
　　has。***Ifallthoughtislimitation;——ifwhateverweconceiveis，by
　　theveryactofconception，regardedasfinite，——theinfinite，fromahuman
　　pointofview，ismerelyanamefortheabsenceofthoseconditionsunder
　　whichthoughtispossible。TospeakofaConceptionoftheInfiniteis，therefore，
　　atoncetoaffirmthoseconditionsandtodenythem。Thecontradiction，which
　　wediscoverinsuchaconception，isonlythatwhichwehaveourselvesplaced
　　there，bytacitlyassumingtheconceivabilityoftheinconceivable。Thecondition
　　ofconsciousnessisdistinction;andconditionofdistinctionislimitation。
　　WecanhavenoconsciousnessofBeingingeneralwhichisnotsomeBeing
　　inparticular:athing，inconsciousness，isonethingoutofmany。Inassuming
　　thepossibilityofaninfiniteobjectofconsciousness，Iassume，therefore，
　　thatitisatthesametimelimitedandunlimited;——actuallysomething，
　　withoutwhichitcouldnotbeanobjectofconsciousness，andactuallynothing，withoutwhichitcouldnotbeinfinite。***"AsecondcharacteristicofConsciousnessis，thatitisonlypossible
　　intheformofarelation。TheremustbeaSubject，orpersonconscious，
　　andanObject，orthingofwhichheisconscious。Therecanbenoconsciousness
　　withouttheunionofthesetwofactors;and，inthatunion，eachexistsonly
　　asitisrelatedtotheother。Thesubjectisasubject，onlyinsofaras
　　itisconsciousofanobject;theobjectisanobject，onlyinsofaras
　　itisapprehendedbyasubject:andthedestructionofeitheristhedestruction
　　ofconsciousnessitself。Itisthusmanifestthataconsciousnessofthe
　　Absoluteisequallyself—contradictorywiththatoftheInfinite。Tobeconscious
　　oftheAbsoluteassuch，wemustknowthatanobject，whichisgiveninrelation
　　toourconsciousness，isidenticalwithonewhichexistsinitsownnature，
　　outofallrelationtoconsciousness。Buttoknowthisidentity，wemust
　　beabletocomparethetwotogether;andsuchacomparisonisitselfacontradiction。
　　Weareinfactrequiredtocomparethatofwhichweareconsciouswiththat
　　ofwhichwearenotconscious;thecomparisonitselfbeinganactofconsciousness，
　　andonlypossiblethroughtheconsciousnessofbothitsobjects。Itisthus
　　manifestthat，evenifwecouldbeconsciousoftheabsolutewecouldnot
　　possiblyknowthatitistheabsolute:and，aswecanbeconsciousofan
　　objectassuch，onlybyknowingittobewhatitis，thisisequivalentto
　　anadmissionthatwecannotbeconsciousoftheabsoluteatall。Asanobject
　　ofCOnsciousness，everythingisnecessarilyrelative;andwhatathingmaybeoutofconsciousnessnomodeofconsciousnesscantellus。***"Thiscontradiction，again，admitsofthesameexplanationasthe
　　former，***Existence，asweconceiveit，isbutanamefortheseveral
　　waysinwhichobjectsarepresentedtoourconsciousness，——ageneralterm，
　　embracingavarietyofrelations。TheAbsolute，ontheotherhand，isaterm
　　expressingnoobjectofthought，butonlyadenialoftherelationbywhichthoughtisconstituted。"Hereletmepointouthowthesamegeneralinferencemaybeevolvedfrom
　　anotherfundamentalconditiontothought，omittedbySirW。Hamiltonand
　　notsuppliedbyMr。Mansel;——aconditionwhich，underitsobverseaspect，
　　wehavealreadycontemplatedinthelastsection。Everycompleteactofconsciousness，
　　besidesdistinctionandrelation，alsoimplieslikeness。Beforeitcanconstitute
　　apieceofknowledge，orevenbecomeanidea，amentalstatemustbeknown
　　notonlyasseparateinkindorqualityfromcertainforegoingstatesto
　　whichitisknownasrelatedbysuccession，butitmustfurtherbeknown
　　asofthesamekindorqualitywithcertainotherforegoingstates。That
　　organizationofchangeswhichconstitutesthinking，involvescontinuousintegration
　　aswellascontinuousdifferentiation。Wereeachnewaffectionofthemind
　　perceivedsimplyasanaffectioninsomewaycontestedwithprecedingones
　　——weretherebutachainofimpressions，eachofwhichasitarosewasmerely
　　distinguishedfromitspredecessors;consciousnesswouldbeachaos。Toproduce
　　thatorderlyconsciousnesswhichwecallintelligence，thererequiresthe
　　assimilationofeachimpressiontoothersthatoccurredearlierintheseries。
　　Boththesuccessivementalstates，andthesuccessiverelationswhichthey
　　beartooneanother，mustbeclassified;andclassificationinvolvesnot
　　onlyapartingoftheunlike，butalsoabindingtogetherofthelike。In
　　brief，atruecognitionispossibleonlythroughanaccompanyingrecognition。
　　Shoulditbeobjectedthatifsotherecannotbeafirstcognition，andhence
　　therecanbenocognition，thereplyisthatcognitionproperarisesgradually
　　——thatduringthefirststageofincipientintelligence，beforethefeelings
　　producedbyintercoursewiththeouterworldhavebeenputintoorder，there
　　arenocognitions;andthat，aseveryinfantshowsus，theseslowlyemerge
　　outoftheconfusionofunfoldingconsciousnessasfastastheexperiences
　　arearrangedintogroups——asfastasthemostfrequentlyrepeatedsensations，
　　andtheirrelationstooneanother，becomefamiliarenoughtoadmitoftheir
　　recognitionassuchorsuch，whenevertheyrecur。Shoulditbefurtherobjected
　　thatifcognitionpresupposesrecognition，therecanbenocognition，even
　　byanadult，ofanobjectneverbeforeseen;thereisstillthesufficient
　　answerthatinsofarasitisnotassimilatedtopreviously—seenobjects
　　itisnotknown，andthatitisknownonlyinsofarasitisassimilated
　　tothem。Ofthisparadoxtheinterpretationis，thatanobjectisclassifiable
　　invariouswayswithvariousdegressofcompleteness。Ananimalhitherto
　　unknown（marktheword），thoughnotreferabletoanyestablishedspecies
　　orgenus，isyetrecognizedasbelongingtooneofthelargerdivisions—mammals，
　　birds，reptiles，orfishes;orshoulditbesoanomalousthatitsalliance
　　withanyoftheseisnotdeterminable，itmayyetbeclassedasvertebrate
　　orinvertebrate;orifitbeoneofthoseorganismsinwhichitisdoubtful
　　whethertheanimalorvegetaltraitspredominate，itisstillknownasa
　　livingbody。Evenshoulditbequestionedwhetheritisorganic，itremains
　　beyondquestionthatitisamaterialobject，anditiscognizedbybeing
　　recognizedassuch。Whenceitisclearthatathingisperfectlyknownonly
　　whenitisinallrespectslikecertainthingspreviouslyobserved。that
　　inproportiontothenumberofrespectsinwhichitisunlikethem，isthe
　　extenttowhichitisunknown;andthathencewhenithasabsolutelynoattributeincommonwithanythingelse，itmustbeabsolutelybeyondtheboundofknowledge。Observethecorollarywhichhereconcernsus。AcognitionoftheReal，
　　asdistinguishedfromthePhenomenal，must，ifitexists，conformtothis
　　lawofcognitioningeneral。TheFirstCause，theInfinite，theAbsolute，
　　tobeknownatall，mustbeclassed。Tobepositivelythoughtof，itmust
　　bethoughtofassuchorsuch——asofthisorthatkind。Canitbelike
　　inkindtoanythingofwhichwehaveexperience？Obviouslynot。Betweenthe
　　creatingandthecreated，theremustbeadistinctiontranscendinganyof
　　thedistinctionsbetweendifferentdivisionsofthecreated。Thatwhichis
　　UnCauSedcannotbeassimilatedtothatwhichiscaused:thetwobeing，in
　　theverynaming，antitheticallyopposed。TheInfinitecannotbegroupedalong
　　withsomethingfinite;since，inbeingsogrouped，itmustberegardedas
　　notinfinite。ItisimpossibletoputtheAbsoluteinthesamecategorywith
　　anythingrelative，solongastheAbsoluteisdefinedasthatofwhichno
　　necessaryrelationcanbepredicated。IsitthenthattheActual，though
　　unthinkablebyclassificationwiththeApparent，isthinkablebyclassification
　　withitself？Thissuppositionisequallyabsurdwiththeother。Itimplies
　　thepluralityoftheFirstCause，theInfinite，theAbsolute;andthisimplication
　　isself—contradictory。TherecannotbemorethanoneFirstCause;seeing
　　thattheexistenceofmorethanonewouldinvolvetheexistenceofsomething
　　necessitatingmorethanone，whichsomethingwouldbethetrueFirstCause。
　　Howself—destructiveistheassumptionoftwoormoreInfinites，ismanifest
　　onrememberingthatsuchInfinites，bylimitingeachother，wouldbecome
　　finite。Andsimilarly，anAbsolutewhichexistednotalonebutalongwith
　　otherAbsolutes，wouldnolongerbeanabsolutebutarelative。TheUnconditioned
　　therefore，asclassableneitherwithanyformoftheconditionednorwith
　　anyotherUnconditioned，cannotbeclassedatall。Andtoadmitthatitcannotbeknownasofsuchorsuchkind，istoadmitthatitisunknowable。Thus，fromtheverynatureofthought，therelativityofourknowledge
　　isinferableinthreeways。Aswefindbyanalyzingit，andasweseeit
　　objectivelydisplayedineveryproposition，athoughtinvolvesrelation，
　　difference，likeness。Whateverdoesnotpresenteachofthesedoesnotadmit
　　ofcognition。AndhencewemaysaythattheUnconditioned，aspresentingnoneofthem，istreblyunthinkable。§25。Fromyetanotherpointofviewwemaydiscernthesamegreat
　　truth。If，insteadofexaminingourintellectualpowersdirectlyasdisplayed
　　intheactofthought，orindirectlyasdisplayedinthoughtwhenexpressed
　　bywords，welookattheconnexionbetweenthemindandtheworld，alike
　　conclusionisforcedonus。TheverydefinitionofLife，phenomenallyconsidered，whenreducedtoitsmostabstractshape，disclosesthisultimateimplication。Allvitalactions，considerednotseparatelybutintheirensemble，have
　　fortheirfinalpurposethebalancingofcertainouterprocessesbycertain
　　innerprocesses。Thereareexternalforceshavingatendencytobringthe
　　matterofwhichlivingbodiesconsist，intothatstableequilibriumshown
　　byinorganicbodies;thereareinternalforcesbywhichthistendencyis
　　constantlyantagonized;andtheunceasingchangeswhichconstituteLife，
　　mayberegardedasincidentaltothemaintenanceoftheantagonism。Forinstance，
　　topreservetheerectposturecertainweightshavetobeneutralizedbycertain
　　strains:eachlimborotherorgan，gravitatingtotheEarthandpullingdown
　　thepartstowhichitisattached，hastobepreservedinpositionbythe
　　tensionofsundrymuscles;or，inotherwords，theforceswhichwouldif
　　allowedbringthebodytotheground，havetobecounterbalancedbyother
　　forces。Again，tokeepupthetemperatureataparticularpoint，theexternal
　　processofradiationandabsorptionofheatbythesurroundingmedium，must
　　bemetbyacorrespondinginternalprocessofchemicalcombination，whereby
　　moreheatmaybeevolved;towhichaddthatiffromatmosphericchangesthe
　　lossbecomesgreaterorless，theproductionmustbecomegreaterorless。Similarlythroughouttheorganicactionsatlarge。Inthelowerkindsoflifetheadjustmentsthusmaintainedaredirect
　　andsimple;asinaplant，thevitalityofwhichmainlyconsistsinosmotic
　　andchemicalactionsrespondingtotheco—existenceoflight，heat，water，
　　andcarbon—dioxidearoundit。Butinanimals，andespeciallyinthehigher
　　ordersofthem，theadjustmentsbecomeextremelycomplex。Materialsforgrowth
　　andrepairnotbeing，likethosewhichplantsrequire，everywherepresent，
　　butbeingwidelydispersedandunderspecialforms，havetobefound，to
　　besecured，andtobereducedtoafitstateforassimilation。Hencethe
　　needforlocomotion;hencetheneedforthesenses;hencetheneedforprehensile
　　anddestructiveappliances;hencetheneedforanelaboratedigestiveapparatus。
　　Observe，however，thatthesecomplicationsarenothingbutaidstothemaintenance
　　oftheorganicbalance，inoppositiontothosephysical，chemical，andother
　　agencieswhichtendtooverturnit。Andobserve，further，thatwhilethese
　　complicationsaidthisfundamentaladaptationofinnertoouteractions，
　　theyarethemselvesnothingbutadditionaladaptationsofinnertoouter
　　actions。Forwhatarethosemovementsbywhichapredatorycreaturepursues
　　itsprey，orbywhichitspreyseekstoescape，butcertainchangesinthe
　　organismfittedtomeetcertainchangesinitsenvironment？Whatisthat
　　operationwhichconstitutestheperceptionofapieceoffood，butaparticular
　　correlationofnervousmodifications，answeringtoaparticularcorrelation
　　ofphysicalproperties？Whatisthatprocessbywhichfoodwhenswallowed
　　ismadefitforassimilation，butasetofmechanicalandchemicalactions
　　respondingtothemechanicalandchemicalcharactersofthefood？Hence，
　　whileLifeinitssimplestformisthecorrespondenceofcertaininnerphysico—chemical
　　actionswithcertainouterphysico—chemicalactions，eachadvancetoahigher
　　formofLifeconsistsinabetterpreservationofthisprimarycorrespondencebytheestablishmentofothercorrespondences。Sothat，passingoveritsnoumenalnatureofwhichweknownothing，Life
　　isdefinableasthecontinuousadjustmentofinternalrelationstoexternal
　　relations。Andwhenwesodefineit，wediscoverthatthephysicalandthe
　　psychicallifeareequallycomprehendedbythedefinition。Thiswhichwe
　　callIntelligence，ariseswhentheexternalrelationstowhichtheinternal
　　onesareadjustedbecomenumerous，complex，andremoteintimeorspace。
　　EveryadvanceinIntelligenceessentiallyconsistsintheestablishmentof
　　morevaried，morecomplete，ormoreinvolvedadjustments。Andeventhehighest
　　generalizationsofscienceconsistofmentalrelationsofco—existenceand
　　sequence，soco—ordinatedasexactlytotallywithcertainrelationsofco—existence
　　andsequencethatoccurexternally。Acaterpillar，findingitswayonto
　　aplanthavingacertainodour，beginstoeat——hasinsideofitanorganic
　　relationbetweenaparticularimpressionandaparticularsetofactions，
　　answeringtotherelationoutsideofitbetweenscentandnutriment。The
　　sparrow，guidedbythemorecomplexcorrelationofimpressionswhichthe
　　colourform，andmovementsofthecaterpillargaveit，andguidedbyother
　　correlationswhichmeasurethepositionanddistanceofthecaterpillar，
　　adjustscertaincorrelatedmuscularmovementssoastoseizethecaterpillar。
　　throughamuchgreaterdistanceisthehawk，hoveringabove，affectedby
　　therelationsofshapeandmotionwhichthesparrowpresents;andthemuch
　　morecomplicatedandprolongedseriesofrelatednervousandmuscularchanges，
　　gonethroughincorrespondencewiththesparrow'schangingrelationsofposition，
　　finallysucceedwhentheyarepreciselyadjustedtothesechangingrelations。
　　Inthefowler，experiencehasestablishedarelationbetweentheappearance
　　andflightofahawkandthedestructionofotherbirds，includinggame。
　　Thereisalsoinhimanestablishedrelationbetweenthosevisualimpressions
　　answeringtoacertaindistanceinspace，andtherangeofhisgun。Andhe
　　haslearned，too，whatrelationsofpositionthesightsmustbeartoapoint
　　somewhatinadvanceoftheflyingbird，beforehecanfirewithsuccess。
　　Similarlyifwegobacktothemanufactureofthegun。Byrelationsofco—existence
　　betweencolour，density，andplaceintheearth，aparticularmineralis
　　knownasonewhichyieldsiron;andtheobtainmentofironfromit，results
　　whencertaincorrelatedactsofoursareadjustedtocertaincorrelatedaffinities
　　displayedbyironstone，coal，andlime，atahightemperature。Ifwedescend
　　yetastepfurther，andaskachemisttoexplaintheexplosionofgunpowder，
　　orapplytoamathematicianforatheoryofprojectiles，westillfindthat
　　specialorgeneralrelationsofco—existenceandsequenceamongproperties，
　　motions，spaces，etc。，arealltheycanteachus。Andlastly，letitbenoted
　　thatwhatwecalltruthguidingustosuccessfulactionandconsequentmaintenance
　　oflife，issimplytheaccuratecorrespondenceofsubjectivetoobjective
　　relations;whileerror，leadingtofailureandthereforetowardsdeath，istheabsenceofsuchaccuratecorrespondence。If，then，Life，asknowablebyus，inclusiveofIntelligenceinitshighest
　　forms，consistsinthecontinuousadjustmentofinternalrelationstoexternal
　　relations，therelativecharacterofourknowledgeisnecessarilyimplied。
　　Thesimplestcognitionbeingtheestablishmentofsomeconnexionbetween
　　subjectivestates，answeringtosomeconnexionbetweenobjectiveagencies;
　　andeachsuccessivelymorecomplexcognitionbeingtheestablishmentofsome
　　moreinvolvedconnexionofsuchstates，answeringtosomemoreinvolvedconnexion
　　ofsuchagencies;itisclearthattheprocess，nomatterhowfaritbecarried，
　　canneverbringwithinthereachofIntelligence，eitherthestatesthemselves
　　ortheagenciesthemselves。Ascertainingwhichthingsoccuralongwithwhich，
　　andwhatthingsfollowwhat，supposingittobepursuedexhaustivelymust
　　stillleaveuswithco—existencesandsequencesonly。Ifeveryactofknowing
　　istheformationofarelationinconsciousnessansweringtoarelationin
　　theenvironment，thentherelativityofknowledgeisself—evident——becomes
　　indeedatruism。Thinkingbeingrelationing，nothoughtcaneverexpressmorethanrelations。Andhereletusnotehowthattowhichourintelligenceisconfined，is
　　thatwithwhichaloneourintelligenceisconcerned。Theknowledgewithin
　　ourreachistheonlyknowledgethatcanbeofservicetous。Thismaintenance
　　ofacorrespondencebetweeninternalactionsandexternalactions，merely
　　requiresthattheagenciesactinguponusshallbeknownintheirco—existences
　　andsequences，andnotthattheyshallbeknowninthemselves。Ifxandy
　　aretwouniformlyconnectedpropertiesinsomeouterobject，whileaand
　　baretheeffectstheyproduceinourconsciousness，thenthesoleneedis
　　thataandbandtherelationbetweenthem，shallalwaysanswertoxand
　　yandtherelationbetweenthem。Itmattersnothingtousifaandbare
　　likexandyornot。Couldtheybeidenticalwiththem，weshouldnotbeonewhitthebetteroff;andtheirtotaldissimilarityisnodisadvantage。DeepdownthenintheverynatureofLife，therelativityofourknowledge
　　isdiscernible。Theanalysisofvitalactionsingeneral，leadsnotonly
　　totheconclusionthatthingsinthemselvescannotbeknowntous，butalsototheconclusionthatknowledgeofthem，wereitpossible，wouldbeuseless。§26。Thereremainsthefinalquestion——Whatmustwesayconcerning
　　thatwhichtranscendsknowledge？Arewetorestwhollyintheconsciousness
　　ofphenomena？Istheresultofinquirytoexcludeutterlyfromourminds
　　everythingbuttherelative？ormustwealsobelieveinsomethingbeyondtherelative？Theanswerofpurelogicisheldtobethatbythelimitsofourintelligence
　　wearerigorouslyconfinedwithintherelative，andthatanythingtranscending
　　therelativecanbethoughtofasapurenegation，orasanon—existence。
　　"Theabsoluteisconceivedmerelybyanegationofconceivability"
　　writesSirWilliamHamilton。"TheAbsoluteandtheInfinite，"says
　　Mr。Mansel，"arethus，liketheInconceivableandtheImperceptible，
　　namesindicating，notanobjectofthoughtorofconsciousnessatall，but
　　themereabsenceoftheconditionsunderwhichconsciousnessispossible。"
　　Sothatsincereasoncannotwarrantusinaffirmingthepositiveexistence
　　ofthatwhichiscognizableonlyasanegation，wecannotrationallyaffirmthepositiveexistenceofanythingbeyondphenomena。Unavoidableasthisconclusionseems，itinvolves，Ithink，agraveerror。
　　Ifthepremissbegrantedtheinferencemustbeadmitted;butthepremiss，
　　intheformpresentedbySirWilliamHamiltonandMr。Mansel，isnotstrictly
　　true。Though，intheforegoingpages，theargumentsusedbythesewriters
　　toshowthattheAbsoluteisunknowable，havebeenapprovinglyquoted;and
　　thoughtheseargumentshavebeenenforcedbyothersequallythoroughgoing;
　　yetthereremainstobestatedaqualificationwhichsavesusfromthescepticism
　　otherwisenecessitated。Itisnottobedeniedthatsolongasweconfine
　　ourselvestothepurelylogicalaspectofthequestion，thepropositions
　　quotedabovemustbeacceptedintheirentirety;butwhenwecontemplate
　　itsmoregeneral，orpsychological，aspect，wefindthatthesepropositions
　　areimperfectstatementsofthetruth:omitting，orratherexcluding，as
　　theydo，anall—importantfact。Tospeakspecifically:——Besidesthatdefinite
　　consciousnessofwhichLogicformulatesthelaws，thereisalsoanindefinite
　　consciousnesswhichcannotbeformulated。Besidescompletethoughts，and
　　besidesthethoughtswhichthoughincompleteadmitofcompletion，thereare
　　thoughtswhichitisimpossibletocomplete;andyetwhicharestillreal，inthesensethattheyarenormalaffectionsoftheintellect。###第7章Observe，inthefirstplace，thateveryoneoftheargumentsbywhich
　　therelativityofourknowledgeisdemonstrated，distinctlypostulatesthe
　　positiveexistenceofsomethingbeyondtherelative。Tosaythatwecannot
　　knowtheAbsolute，is，byimplication，toaffirmthatthereisanAbsolute。
　　IntheverydenialofourpowertolearnwhattheAbsoluteis，therelies
　　hiddentheassumptionthatitis;andthemakingofthisassumptionproves
　　thattheAbsolutehasbeenpresenttothemind，notasanothingbutasa
　　something。Similarlywitheverystepinthereasoningbywhichthisdoctrine
　　isupheld。TheNoumenon，everywherenamedastheantithesistothePhenomenon，
　　isnecessarilythoughtofasanactuality。Itisimpossibletoconceivethat
　　ourknowledgeisaknowledgeofAppearancesonlywithoutatthesametime
　　assumingaRealityofwhichtheyareappearances;forappearancewithout
　　realityisunthinkable。StrikeoutfromtheargumentthetermsUnconditioned，
　　Infinite，Absolute，andinplaceofthemwrite，"negationofconceivability，"
　　or"absenceoftheconditionsunderwhichconsciousnessispossible，"
　　andtheargumentbecomesnonsense。Torealizeinthoughtanyoneofthepropositions
　　ofwhichtheargumentconsists，theUnconditionedmustberepresentedas
　　positiveandnotnegative。Howthencanitbealegitimateconclusionfrom
　　theargument，thatourconsciousnessofitisnegative？Anargumentthevery
　　constructionofwhichassignstoacertaintermacertainmeaning，butwhich
　　endsinshowingthatthistermhasnosuchmeaning，issimplyanelaborate
　　suicide。Clearly，then，theverydemonstrationthatadefiniteconsciousness
　　oftheAbsoluteisimpossibletous，unavoidablypresupposesanindefiniteconsciousnessofit。Perhapsthebestwayofshowingthatweareobligedtoformapositive
　　thoughVagueconsciousnessofthiswhichtranscendsdistinctconsciousness，
　　istoanalyzeourconceptionoftheantithesisbetweenRelativeandAbsolute。
　　Itisadoctrinecalledinquestionbynone，thatsuchantinomiesofthought
　　asWholeandPart，EqualandUnequal，SingularandPlural，arenecessarily
　　conceivedascorrelatives:theconceptionofapartisimpossiblewithout
　　theconceptionofawhole;therecanbenoideaofequalitywithoutoneof
　　inequality。Anditisundeniablethatinthesamemanner，theRelativeis
　　itselfconceivableassuch，onlybyoppositiontotheIrrelativeorAbsolute。
　　SirWilliamHamilton，however，inhistrenchant（andinmostpartsunanswerable）
　　criticismonCousin，contends，inconformitywithhispositionabovestated，
　　thatoneofthesecorrelativesisnothingmorethanthenegationoftheother。
　　"Correlatives，'hesays，"certainlysuggesteachother，butcorrelatives
　　may，ormaynot，beequallyrealandpositive。Inthoughtcontradictories
　　necessarilyimplyeachother，fortheknowledgeofcontradictoriesisone。
　　Buttherealityofonecontradictory，sofarfromguaranteeingthereality
　　oftheother，isnothingelsethanitsnegation。Thuseverypositivenotion
　　（theconceptofathingbywhatitis）suggestsanegativenotion（theconcept
　　ofathingbywhatitisnot）;andthehighestpositivenotion，thenotion
　　oftheconceivable，isnotwithoutitscorrespondingnegativeinthenotion
　　oftheinconceivable。Butthoughthesemutuallysuggesteachother，thepositive
　　aloneisreal;thenegativeisonlyanabstractionoftheother，andinthe
　　highestgenerality，evenanabstractionofthoughtitself。"Nowthe
　　assertionthatofsuchcontradictories"thenegativeisonlyanabstraction
　　oftheother"——"isnothingelsethanitsnegation，"——is
　　nottrue。InsuchcorrelativesasEqualandUnequal，itisobviousenough
　　thatthenegativeconceptcontainssomethingbesidesthenegationofthe
　　positiveone;forthethingsofwhichequalityisdeniedarenotabolished
　　fromconsciousnessbythedenial。AndthefactoverlookedbySirWilliam
　　Hamiltonis，thatthelikeholdsevenwiththosecorrelativesofwhichthe
　　negativeisinconceivable，inthestrictsenseoftheword。Takeforexample
　　theLimitedandtheUnlimited。OurnotionoftheLimitediscomposed，firstly
　　ofaconsciousnessofsomekindofbeing，andsecondlyofaconsciousness
　　ofthelimitsunderwhichitisknown。Intheantitheticalnotionofthe
　　Unlimited，theconsciousnessoflimitsisabolished，butnottheconsciousness
　　ofsomekindofbeing。Itisquitetruethatintheabsenceofconceived
　　limits，thisconsciousnessceasestobeaconceptproperlysocalled;but
　　itisnonethelesstruethatitremainsasamodeofconsciousness。If，
　　insuchcases，thenegativecontradictorywere，asalleged，"nothing
　　else"thanthenegationoftheother，andthereforeamerenon—entity
　　thenitwouldfollowthatnegativecontradictoriescouldbeusedinterchangeably:
　　theUnlimitedmightbethoughtofasantitheticaltotheDivisible;andthe
　　IndivisibleasantitheticaltotheLimited。Whilethefactthattheycannot
　　besoused，provesthatinconsciousnesstheUnlimitedandtheIndivisible
　　arequalitativelydistinct，andthereforepositiveorreal;sincedistinction
　　cannotexistbetweennothings。Theerror，（naturallyfallenintobyphilosophers
　　intentondemonstratingthelimitsandconditionsofconsciousness，）consists
　　inassumingthatconsciousnesscontainsnothingbutlimitsandconditions;
　　totheentireneglectofthatwhichislimitedandconditioned。Itisforgotten
　　thatthereissomethingwhichalikeformstherawmaterialofdefinitethought
　　andremainsafterthedefinitenesswhichthinkinggaveithasbeendestroyed。
　　Nowallthisappliesbychangeoftermstothelastandhighestofthese
　　antinomies——thatbetweentheRelativeandtheNon—relative。Weareconscious
　　oftheRelativeasexistenceunderconditionsandlimits。Itisimpossible
　　thattheseconditionsandlimitscanbethoughtofapartfromsomethingto
　　whichtheygivetheform。Theabstractionoftheseconditionsandlimits
　　is，bythehypothesis，theabstractionofthemonly。Consequentlytheremust
　　bearesiduaryconsciousnessofsomethingwhichfilleduptheiroutlines。
　　AndthisindefinitesomethingconstitutesourconsciousnessoftheNon—relative
　　orAbsolute。Impossiblethoughitistogivetothisconsciousnessanyqualitative
　　orquantitativeexpressionwhatever，itisnotthelesscertainthatitremainswithusasapositiveandindestructibleelementofthought。Moremanifeststillwillthistruthbecomewhenitisobservedthatour
　　conceptionoftheRelativeitselfdisappears'ifourconsciousnessofthe
　　Absoluteisapurenegation。Itisadmitted，orratheritiscontended，by
　　thewritersIhavequotedabove，thatcontradictoriescanbeknownonlyin
　　relationtoeachother——thatequality，forinstance，isunthinkableapart
　　fromInequality;andthatthustheRelativecanitselfbeconceivedonly
　　byoppositiontotheNon—relative。Itisalsoadmitted，orrathercontended，
　　thattheconsciousnessofarelationimpliesaconsciousnessofboththe
　　relatedterms。IfwearerequiredtoconceivetherelationbetweentheRelative
　　andNon—relativewithoutbeingconsciousofboth，"weareinfact"
　　（toquotethewordsofMr。Manseldifferentlyapplied）"requiredto
　　comparethatofwhichweareconsciouswiththatofwhichwearenotconscious;
　　thecomparisonitselfbeinganactofconsciousness，andonlypossiblethrough
　　theconsciousnessofbothitsobjects。"Whatthenbecomesoftheassertion
　　that"theAbsoluteisconceivedmerelybyanegationofconceivability，"
　　oras"themereabsenceoftheconditionsunderwhichconsciousness
　　ispossible？"IftheNon—relativeorAbsolute，ispresentinthought
　　onlyasamerenegation，thentherelationbetweenitandtheRelativebecomes
　　unthinkable，becauseoneofthetermsoftherelationisabsentfromconsciousness。
　　Andifthisrelationisunthinkable，thenistheRelativeitselfunthinkable，
　　forwantofitsantithesis:whenceresultsthedisappearanceofallthoughtwhatever。BothSirWilliamHamiltonandMr。Manseldo，inotherplaces，distinctly
　　implythatourconsciousnessoftheAbsolute，indefinitethoughitis，is
　　positive。TheverypassageinwhichSirWilliamHamiltonassertsthat"the
　　absoluteisconceivedmerelybyanegationofconceivability，"itself
　　endswiththeremarkthat，"byawonderfulrevelationwearethus，in
　　theveryconsciousnessofourinabilitytoconceiveaughtabovetherelative
　　andfinite，inspiredwithabeliefintheexistenceofsomethingunconditioned
　　beyondthesphereofallcomprehensiblereality。"Thelastofthese
　　assertionspracticallyadmitsthatwhichthefirstdenies。Bythelawsof
　　thoughtasSirWilliamHamiltoninterpretsthem，hefindshimselfforced
　　totheconclusionthatourconsciousnessoftheAbsoluteisapurenegation。
　　Heneverthelessfindsthattheredoesexistinconsciousnessanirresistible
　　convictionofthereal"existenceofsomethingunconditioned。"
　　Andhegetsovertheinconsistencybyspeakingofthisconvictionas"a
　　wonderfulrevelation，""abelief"withwhichweare"inspired:"
　　thusapparentlyhintingthatitissupernaturallyatvariancewiththelaws
　　ofthought。Mr。Manselisbetrayedintoalikeinconsistency。Whenhesays
　　that"wearecompelled，bytheconstitutionofourminds，tobelieve
　　intheexistenceofanAbsoluteandInfiniteBeing，——abeliefwhichappears
　　forceduponus，asthecomplementofourconsciousnessoftherelativeand
　　thefinite;"heclearlysaysbyimplicationthatthisconsciousness
　　ispositive，andnotnegative。Hetacitlyadmitsthatweareobligedtoregard
　　theAbsoluteassomethingmorethananegation——thatourconsciousness
　　ofitisnot"themereabsenceoftheconditionsunderwhichconsciousnessispossible。"Thesupremeimportanceofthisquestionmustbemyapologyfortaxing
　　thereader'sattentionalittlefurther，inthehopeofclearinguptheremaining
　　difficulties。Thenecessarilypositivecharacterofourconsciousnessof
　　theUnconditioned，which，aswehaveseen，followsfromanultimatelawofthought，willbebetterunderstoodoncontemplatingtheprocessofthought。Oneoftheargumentsusedtoprovetherelativityofourknowledge，is，
　　thatwecannotconceiveSpaceorTimeaseitherlimitedorunlimited。It
　　ispointedoutthatwhenweimaginealimit，theresimultaneouslyarises
　　theconsciousnessofaspaceortimebeyondthelimit。Thisremoterspace
　　ortime，thoughnotcontemplatedasdefinite，isyetcontemplatedasreal。
　　Thoughwedonotformofitaconceptionproper，sincewedonotbringit
　　withinbounds，thereisyetinourmindstheunshapedmaterialofaconception。
　　SimilarlywithourconsciousnessofCause。Wearenomoreabletoforma
　　circumscribedideaofCause，thanofSpaceorTime;andweareconsequently
　　obligedtothinkoftheCausewhichtranscendsthelimitsofourthought
　　aspositivethoughindefinite。Asonconceivinganyboundedspace，there
　　arisesanascentconsciousnessofspaceoutsidethebounds;so，whenwethink
　　ofanydefinitecause，therearisesanascentconsciousnessofacausebehind
　　it;andintheonecaseasintheother，thisnascentconsciousnessisin
　　substancelikethatwhichsuggestsit，thoughwithoutform。Themomentum
　　ofthoughtcarriesusbeyondconditionedexistencetounconditionedexistence;
　　andthiseverpersistsinusasthebodyofathoughttowhichwecangivenoshape。Henceourfirmbeliefinobjectivereality。Whenwearetaughtthata
　　pieceofmatter，regardedbyusasexistingexternally，cannotbereally
　　known，butthatwecanknowonlycertainimpressionsproducedonus，weare
　　yet，bytherelativityofthought，compelledtothinkoftheseinrelation
　　toacause——thenotionofarealexistencewhichgeneratedtheseimpressions
　　becomesnascent。Ifitbeprovedthateverynotionofarealexistencewhich
　　wecanframe，isinconsistentwithitself——thatmatter，howeverconceived
　　byus，cannotbematterasitactuallyis，ourconception，thoughtransfigured，
　　isnotdestroyed:thereremainsthesenseofreality，dissociatedasfar
　　aspossiblefromthosespecialformsunderwhichitwasbeforerepresented
　　inthought。ThoughPhilosophycondemnssuccessivelyeachattemptedconception
　　oftheAbsolute——thoughinobediencetoitwenegative，oneafteranother;
　　eachideaasitarises;yet，aswecannotexpeltheentirecontentsofconsciousness，
　　thereeverremainsbehindanelementwhichpassesintonewshapes。Thecontinual
　　negationofeachparticularformandlimit，simplyresultsinthemoreor
　　lesscompleteabstractionofallformsandlimits;andsoendsinanindefiniteconsciousnessoftheunformedandunlimited。Andherewecomefacetofacewiththeultimatedifficulty——Howcan
　　therebeconstitutedaconsciousnessoftheunformedandunlimited，when，
　　byitsverynature，consciousnessispossibleonlyunderformsandlimits？
　　Thoughnotdirectlywithdrawnbythewithdrawalofitsconditions，mustnot
　　therawmaterialofconsciousnessbewithdrawnbyimplication？Mustitnot
　　vanishwhentheconditionsofitsexistencevanish？Thattheremustbea
　　solutionofthisdifficultyismanifest;sinceeventhosewhowouldputit
　　do，asalreadyshown，admitthatwehavesomesuchconsciousness;andthe
　　solutionappearstobethataboveshadowedforth。Suchconsciousnessisnot，
　　andcannotbe，constitutedbyanysingleact，butistheproductofmany
　　mentalacts。Ineachconceptthereisanelementwhichpersists。Itisimpossible
　　forthiselementtobeabsentfromconsciousness，orforittobepresent
　　inconsciousnessalone。Eitheralternativeinvolvesunconsciousness——the
　　onefromwantofthesubstance;theotherfromwantoftheform。Butthe
　　persistenceofthiselementundersuccessiveconditions，necessitatesasense
　　ofitasdistinguishedfromtheconditions，andindependentofthem。The
　　senseofasomethingthatisconditionedineverythoughtcannotbegotrid
　　of，becausethesomethingcannotbegotridof。Howthenmustthesenseof
　　thissomethingbeconstituted？Evidentlybycombiningsuccessiveconcepts
　　deprivedoftheirlimitsandconditions。Weformthisindefinitethought，
　　asweformmanyofourdefinitethoughts，bythecoalescenceofaseries
　　ofthoughts。Letmeillustratethis。Alargecomplexobject，havingattributes
　　toonumeroustoberepresentedatonce，isyettolerablywellconceivedby
　　theunionofseveralrepresentations，eachstandingforpartofitsattributes。
　　Onthinkingofapiano，therefirstrisesinimaginationitsouterappearance，
　　towhichareinstantlyadded（thoughbyseparatementalacts）theideasof
　　itsremotesideandofitssolidsubstance。Acompleteconception，however，
　　involvesthestrings，thehammers，thedampers，thepedals;andwhilesuccessively
　　addingthese，theattributesfirstthoughtoflapsepartiallyorwhollyout
　　ofconsciousness。Nevertheless，thewholegroupconstitutesarepresentation
　　ofthepiano。Nowasinthiscaseweformadefiniteconceptofaspecial
　　existence，byimposinglimitsandconditionsinsuccessiveacts;so，inthe
　　conversecase，bytakingawaylimitsandconditionsinsuccessiveacts，we
　　formanindefinitenotionofgeneralexistence。Byfusingaseriesofstates
　　ofconsciousness，fromeachofwhich，asitarises，thelimitationsandconditions
　　areabolished，thereisproducedaconsciousnessofsomethingunconditioned。
　　Tospeakmorerigorously:——thisconsciousnessisnottheabstractofany
　　onegroupofthoughts，ideas，orconceptions;butitistheabstractofall
　　thoughts，ideas，orconceptions。Thatwhichiscommontothemallwepredicate
　　bythewordexistence。Dissociatedasthisbecomesfromeachofitsmodes
　　bytheperpetualchangeofthosemodes，itremainsasanindefiniteconsciousness
　　ofsomethingconstantunderallmodes——ofbeingapartfromitsappearances。
　　Thedistinctionwefeelbetweenspecializedexistencesandgeneralexistence，
　　isthedistinctionbetweenthatwhichischangeableinusandthatwhich
　　isunchangeable。ThecontrastbetweentheAbsoluteandtheRelativeinour
　　minds，isreallythecontrastbetweenthatmentalelementwhichexistsabsolutely，andthosewhichexistrelatively。Sothatthisultimatementalelementisatoncenecessarilyindefinite
　　andnecessarilyindestructible。Ourconsciousnessoftheunconditionedbeing
　　literallytheunconditionedconsciousness，orrawmaterialofthoughtto
　　whichinthinkingwegivedefiniteforms，itfollowsthatanever—present
　　senseofrealexistenceisthebasisofourintelligence。Aswecaninsuccessive
　　mentalactsgetridofallparticularconditionsandreplacethembyothers，
　　butcannotgetridofthatundifferentiatedsubstanceofconsciousnesswhich
　　isconditionedanewineverythought，thereeverremainswithusasense
　　ofthatwhichexistspersistentlyandindependentlyofconditions。While
　　bythelawsofthoughtwearepreventedfromformingaconceptionofabsolute
　　existence;wearebythelawsofthoughtpreventedfromexcludingtheconsciousness
　　ofabsoluteexistence:thisconsciousnessbeing，asweheresee，theobverse
　　ofself—consciousness。Andsincethemeasureofrelativevalidityamongour
　　beliefs，isthedegreeoftheirpersistenceinoppositiontotheefforts
　　madetochangethem，itfollowsthatthiswhichpersistsatalltimes，underallcircumstances，hasthehighestvalidityofany。Thepointsinthissomewhattooelaborateargumentarethese:Inthevery
　　assertionthatallknowledge，properlysocalled，isRelative，thereisinvolved
　　theassertionthatthereexistsaNon—relative。Ineachstepoftheargument
　　bywhichthisdoctrineisestablished，thesameassumptionismade。From
　　thenecessityofthinkinginrelations，itfollowsthattheRelativeisitself
　　inconceivable，exceptasrelatedtoarealNon—relative。UnlessarealNon—relative
　　orAbsolutebepostulated，theRelativeitselfbecomesabsolute，andsobrings
　　theargumenttoacontradiction。Andonwatchingourthoughtswehaveseen
　　howimpossibleitistogetridoftheconsciousnessofanActualitylying
　　behindAppearances;andhowfromthisimpossibility，resultsourindestructible
　　beliefinthatActuality。
　　Chapter5TheReconcilation§27。Thusdoalllinesofargumentconvergetothesameconclusion。
　　Thoseimbecilitiesoftheunderstandingwhichdisclosethemselveswhenwe
　　trytoanswerthehighestquestionsofobjectivescience，subjectivescience
　　provestobenecessitatedbythelawsofthatunderstanding。Finallywediscover
　　thatthisconclusionwhich，initsunqualifiedform，seemsopposedtothe
　　instinctiveconvictionsofmankind，fallsintoharmonywiththemwhenthe
　　missingqualificationissupplied。Here，then，isthatbasisofagreement
　　wesetouttoseek。Thisconclusionwhichobjectivescienceillustratesand
　　subjectivescienceshowstobeunavoidable，——thisconclusionwhichbrings
　　theresultsofspeculationintoharmonywiththoseofcommonsense;isalso
　　theconclusionwhichreconcilesReligionwithScience。CommonSenseasserts
　　theexistenceofareality;ObjectiveScienceprovesthatthisrealitycannot
　　bewhatwethinkit;SubjectiveScienceshowswhywecannotthinkofitas
　　itis，andyetarecompelledtothinkofitasexisting;andinthisassertion
　　ofaRealityutterlyinscrutableinnature，Religionfindsanassertionessentially
　　coincidingwithherown。Weareobligedtoregardeveryphenomenonasamanifestation
　　ofsomePowerbywhichweareactedupon;thoughomnipresenceisunthinkable，
　　yet，asexperiencedisclosesnoboundstothediffusionofphenomena，we
　　areunabletothinkoflimitstothepresenceofthisPower;whilethecriticisms
　　ofScienceteachusthatthisPowerisIncomprehensible。Andthisconsciousness
　　ofanIncomprehensiblePower，calledomnipresentfrominabilitytoassignitslimits，isjustthatconsciousnessonwhichReligiondwells。Tounderstandfullyhowrealisthereconciliationthusreached，itwill
　　beneedfultolookattherespectiveattitudesthatReligionandSciencehaveallalongmaintainedtowardsthisconclusion。§28。InitsearliestandcrudestformsReligionmanifested，however
　　vaguelyandinconsistently，anintuitionformingthegermofthishighest
　　beliefinwhichphilosophiesfinallyunite。Theconsciousnessofamystery
　　istraceableintherudestghost—theory。Eachhighercreed，rejectingthose
　　definiteandsimpleinterpretationsofNaturepreviouslygiven，hasbecome
　　morereligiousbydoingthis。Astheconcreteandconceivableagenciesassigned
　　asthecausesofthings，havebeenreplacedbyagencieslessconcreteand
　　conceivable，theelementofmysteryhasnecessarybecomemorepredominant。
　　Throughallitsphasesthedisappearanceofthosedogmasbywhichthemystery
　　wasmadeunmysterious，hasformedtheessentialchangedelineatedinreligious
　　history。AndsoReligionhasbeenapproachingtowardsthatcompleterecognitionofthismysterywhichisitsgoal。ForitsessentiallyvalidbeliefReligionhasconstantlydonebattle。
　　Grossaswerethedisguisesunderwhichitfirstespousedthisbelief，and
　　cherishingthisbelief，evenstill，underdisfiguringvestments，ithasnever
　　ceasedtomaintainanddefendit。ThoughfromagetoageSciencehascontinually
　　defeateditwherevertheyhavecomeincollision，andhasobligedittorelinquish
　　oneormoreofitspositions，ithasheldtheremainingoneswithundiminished
　　tenacity。Aftercriticismhasabolisheditsarguments，therehasstillremained
　　withittheindestructibleconsciousnessofatruthwhich，howeverfaultythemodeinwhichithadbeenexpressed，isyetatruthbeyondcavil。Butwhilefromthebeginning，Religionhashadtheall—essentialoffice
　　ofpreventingmenfrombeingwhollyabsorbedintherelativeorimmediate，
　　andofawakeningthemtoaconsciousnessofsomethingbeyondit，thisoffice
　　hasbeenbutveryimperfectlydischarged。Initsearlystagestheconsciousness
　　ofsupernaturebeingsimplytheconsciousnessofnumeroussupernaturalpersons
　　essentiallyman—like，wasnotfarremovedfromtheordinaryconsciousness。
　　Asthusconstituted，Religionwasandhaseverbeenmoreorlessirreligious;
　　andindeedcontinuestobelargelyirreligiousevennow。Inthefirstplace
　　（restrictingourselvestoReligioninitsmoredevelopedform），ithasall
　　alongprofessedtohavesomeknowledgeofthatwhichtranscendsknowledge，
　　andhassocontradicteditsownteachings。Whilewithonebreathithasasserted
　　thattheCauseofallthingspassesunderstanding，ithas，withthenext
　　breath，assertedthattheCauseofallthingspossessessuchorsuchattributes
　　——canbeinsofarunderstood。Inthesecondplace，whileingreatpart
　　sincereinitsfealtytothegreattruthithashadtouphold，ithasoften
　　beeninsincere，andconsequentlyirreligious，inmaintainingtheuntenable
　　doctrinesbywhichithasobscuredthisgreattruth。Eachassertionrespecting
　　thenature，acts，ormotivesofthatPowerwhichtheUniversemanifeststo
　　us，hasbeenrepeatedlycalledinquestion，andprovedtobeinconsistent
　　withitself，orwithaccompanyingassertions。Yeteachofthemhasbeenage
　　afterageinsistedon。Justasthoughunawarethatitscentralpositionwas
　　impregnable，Religionhasobstinatelyheldeveryoutpostlongafteritwas
　　obviouslyindefensible。Andthisintroducesustothethirdandmostserious
　　formofirreligionwhichReligionhasdisplayed;namely，animperfectbelief
　　inthatwhichitespeciallyprofessestobelieve。Howtrulyitscentralposition
　　isimpregnable，Religionhasneveradequatelyrealized。Inthedevoutest
　　faithaswecommonlyseeit，therelieshiddenacoreofscepticism;