{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/wikisource_Appearance_and_Reality_Table_of_Contents/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/wikisource_Appearance_and_Reality_Table_of_Contents","id":"wikisource_Appearance_and_Reality_Table_of_Contents","license":"Public Domain / CC-BY-SA (see source)","rights_basis":"wikisource_site_inclusion_policy","source":"wikisource","source_url":"https://en.wikisource.org/wiki/Appearance_and_Reality/Table_of_Contents","summary":null,"tags":["Subpages"],"text":"TABLE OF CONTENTS.\n\npages\n\nIntroduction\n1-7\n\nPreliminary objections to metaphysics answered. The task is not impossible, 2, or indefensible, 3-7.\n\nBook I. Appearance.\n\nPrimary and Secondary Qualities\n11-18\n\nAttempt to explain error by taking primary qualities alone as real, 11. The secondary shown to be unreal, 12-14. But the primary have no independent existence, 14-17, save as useful fictions, 17-18.\n\nII.\nSubstantive and Adjective\n19-24\n\nProblem of Inherence. Relation between the thing and its qualities is unintelligible, 19-24.\n\nIII.\nRelation and Quality\n25-34\n\nI. Qualities without relations are unintelligible. They cannot be found, 26-27. They cannot be got bare legitimately, 27-28, or at all, 28-30.\nII. Qualities with relations are unintelligible. They cannot be resolved into relations, 30, and the relations bring internal discrepancies, 31.\nIII. Relations with, or without, qualities are unintelligible, 32-34.\n\nIV.\nSpace and Time\n35-43\n\nTheir psychological origin is irrelevant, 35. Space is inconsistent because it is, and is not, a relation, 36-38, and its connection with other content is unintelligible, 38.\nTime, as usually taken, has the same vices, 39, 40. And so has Time taken otherwise, for the \"now\" is self-inconsistent, 40-43.\n\nV.\n\nMotion and Change and its Perception.\n44-53\n\nMotion is inconsistent; is not so fundamental as Change, 44, 45. Change is a new instance of our dilemma and is unintelligible, 45-49.\nPerception of Succession is not timeless, 49-51. Its true nature, 51-53.\n\nVI.\n\nCausation\n54-61\n\nEffort to avoid the contradiction of Change. But the Cause and its Effect are not compatible, 54, 55. Illusory attempt at explanation, 55, 56. The Cause spreads to take in all the conditions, and yet cannot be complete, 56-58. Its relation to its effect is unintelligible, 58.\nCausal sequence must be, and cannot be, continuous, 58-61.\n\nVII.\n\nActivity\n62-70\n\nWhether an original datum, or not, is irrelevant, 62. It has a meaning which implies change in time, 63, and self-caused change, 64, 65. Passivity what and how connected with Activity. Occasion what, 65. Condition and Sum of Conditions, 66-68.\nActivity and Passivity imply one another, but are in consistent, 68-70.\n\nVIII.\n\nThings\n71-74\n\nOur previous results have ruined Things, 71. Things must have identity which is ideal, and so appearance, 72, 73. Everyday confusion as to Things identity, 73-74.\n\nIX.\n\nThe Meanings of Self\n75-102\n\nThe Self at last, but what does it mean? 75, 76. Self as body excluded, 77. I. Self as total contents of experience at one moment, 77. II. Self as average contents of experience, 77-79. III. Essential self, 80, 81. Personal identity, 81-86. IV. Self as Monad, 86-87. V. Self as what interests, 88. VI. Self as opposed to Not-self, 88-96. Each is a concrete group, 89,90. But does any content belong solely to self, 90, 91, or to Not-self, 91,92? Doubtful cases, 92-94. Self and Not-self on the whole are not fixed, 95, 96. Perception of Activity, its general nature, 96-100. VII. Self as Mere Self, 100-101.\n\nX.\n\nThe Reality of Self\n103-120\n\nSelf is doubtless a fact, but, as it appears, can it be real? 103-104. (a) Self as Feeling proves for several reasons untenable, 104-107. (b) Nor is self-consciousness in better case, 107-111. (c) Personal Identity useless, and so also functional unity of self, 112-114. (d) Self as Activity, Force, or Will, 114-117. (e) Self as Monad, 117, 118. Conclusion, 119, 120.\n\nXI.\n\nPhenomenalism\n121-126\n\nResult so far, 121. Phenomenalism as a remedy, 121, 122. But it does not include the facts, itself for one, 122. And its elements are unintelligible, 123. And difficulty as to past and future and Identity, 123, 124. And what are Laws, 124, 125? Final dilemma, 125, 126.\n\nXII.\n\nThings in Themselves\n127-132\n\nSeparation of Universe into two hemispheres is indefensible, 127-129, and only doubles our difficulties, 129-131. Appearances are facts, which somehow must qualify reality, 131, 132.\n\nBook II.\u2014Reality.\n\nXIII.\n\nThe General Natural of Reality\n135-143\n\nResult, so far, mainly negative, 135; but we have an absolute criterion, 136. Objection based on development, 137. Our criterion is supreme, and not merely negative. It gives positive knowledge about reality, 137-140. Further, the Real is one substantially. Plurality of Reals is not possible, 140-143.\n\nXIV.\n\nThe General Nature of Reality (cont.)\n144-161\n\nThe Absolute is one system, and its matter is Experience, 144-147. But has it more than theoretical perfection, 147, 148? No answer from any practical postulate, 148-155. Ontological Argument, 149, 150. Practical and theoretical Axioms, 151-154.\nBut, indirectly, theoretical perfection seems to imply perfection on all sides, 155-158.\nOur knowledge of the Absolute is incomplete, but positive. Its sources, 159-161.\n\nXV.\n\nThought and Reality\n162-183\n\nNature of Ideality, 162, 163. This visible in judgment through contrast of predicate with subject, 163-165. Truth what, 165; is based on Ideality of the Finite, 165-167.\nPuzzle about the relation of thought to reality, 167. Thought is dualistic, and its subject and predicate are different, 168-170. And if thought succeeded in transcending dualism, it would perish as thought, 170-172. But why should it not do so? 173-175.\nBut can we maintain an Other to thought, 175, 176? Yes, if this Other is what thought itself desires and implies. And that is the case, 176-180. The relational form implies a completion beyond itself, 180-182. Our Absolute is no Thing-in-itself, 183.\n\nXVI.\n\nError\n184-196\n\nA good objection must be founded on something discrepant, not merely something unexplained, 184-186. Problem of Error. It involves a dilemma, 186. Error is Appearance and false Appearance, 187, 188. It is rejected by Reality because it makes that discordant, 188-191. But it belongs to Reality somehow, 191. Error can be made truth by division and rearrangement, 192-194. And its positive discordance can be absorbed, 194-196. This possible solution must be real, 196.\n\nXVII.\n\nEvil\n197-204\n\nMain difficulties made by an error, 197. Several senses of evil. Evil as pain, 198-200; as failure to realize End, 200, 201; and as immorality, 201-203. In no sense is it incompatible with the Absolute. And no diversity is lost there, 203, 204.\n\nXVIII.\n\nTemporal and Spatial Apearance\n205-222\n\nTime and space are inexplicable, but not incompatible with our Absolute, 205. Question of origin irrelevant, and appeal to \"fact of consciousness\" idle, 206.\nTime points to something beyond itself in several ways, 207-210. It is transcended, 210.\nUnity of Time. There is none, 210-214. My \"real\" world\u2014what, 212. Direction of Time. There is none, or rather there may be any number, 214-218. Sequence in Causation is but appearance, 218-220.\nSpace, whatever is its origin, transcends itself, 221, 222.\n\nXIX.\n\nTHE THIS AND THE MINE\n223-240\n\nTheir general nature, 223. They are positive and negative, 224. Feeling as immediate experience of reality, 224, 225. The This as feeling of reality, and as positive fragmentariness, 226, 227.\nThe This as negative. It transcends itself, 227, 228. The This as unique and as Self-will, 228, 229.\n\nIs there more than content in the This? 230-233. Does any content stick in the This? 233. No, it only seems to do so through our failure, 234-240. The \"merely mine,\" what, 237.\n\nXX.\n\nRECAPITULATION\n241-246\n\nResult so far, 241, 242. Individuality and Perfection,\nare they merely negative? 243-245. Perfection and\nquantity, 245. There is but one perfect being, 246.\n\nXXI.\n\nSOLIPSISM\n247-260\n\nProblem stated, 247, 248. The Experience appealed\nto is Direct or Indirect, 248.\n\nI. Direct Experience does not give my self as sole\nsubstantive, 248-250.\n\nII. But can we transcend direct experience at all?\nOr is the this-mine \"unique\"\u00a0? No, not in sense of\n\"exclusive,\" and we are forced to go beyond, 251-254.\nThen, if so, can we stop at our past and future self, or\nmust we conclude also to other souls? 254, 255.\nNeither can be demonstrated, but both depend on the\nsame argument, 255-258. Nor would unreality of other\nselves prove Solipsism, 258. Everything is, and also\nis not, my experience, 258, 259. Truths contained in\nSolipsism, 260.\n\nXXII.\n\nNATURE\n261-294\n\nNature meaning of, and origin of for us, 261, 262\nIn its essence there is an Antinomy. It is relation of\nunknown to unknown, 263-265. It is a mere system of\nthe conditions of some phenomena, and an inconsistent\nabstraction, 266, 267.\n\nIs all Nature extended? 267-269. Is any part of\nNature inorganic\u00a0? 270-272. Is it all relative to finite\nsouls? 273-280. These questions not important, 280,\n281. Identity of Nature, 281-283. Position of physical\nscience, 283-286. Unity of Nature, 286-288. Solidity,\n288-290. Infinity of Nature, 290-292. Its Uniformity,\n292. Nature is contingent, in what sense, 293, 294.\n\nXXIII.\n\nBODY AND SOUL\n295\n\nThey are phenomenal and furnish no ground for an objection, 295-297. Body, what, 297, 298. Soul, what, 298. It is not the same as experience. This shown from point of view of the individual, 299-304; and of the Absolute, 305-307.\nObjections discussed, (i) If phenomenal, is the soul a mere appendage to the organism? Problem of continuity and of dispositions. The soul an ideal construction, 307-316. (2) Does the series imply a transcendent Ego? 316. (3) Are there psychical facts which are not events? 317-323.\n\nRelation of Body and Soul. They are not one thing, 323, 358. They are causally connected, 324, 325. One is not the idle adjective of the other, 326-331. The true view stated, 333-335; but the connection remains inexplicable, 336, 337. How far can body or soul be independent? 337-342,\n\nCommunication between Souls, its nature, 342-347.\n\nIdentity of diverse souls, its nature and action, 347-352. Identity within one soul, and how far it transcends the mechanical view, 353-57.\n\nXXIV.\n\nDEGREES OF TRUTH AND REALITY\n359-400\n\nThe Absolute has no degrees, but this not true of Existence, 359, 360. Truth nature of, 360, 361. It remains conditional, 361. Hence no total truth or error, only more or less of Validity, 362, 363.\nThe Standard, what. It has two features which are essentially connected, 363-365. Approach to this measures degree of relative truth, 365. All thought, even mere imagination, has some truth, 365-370. The Standard further specified, in relation to mere phenomena, 370, and to higher appearances, 370-372. No other standard possible, 372-374. And ours is applicable everywhere, 375-377. The world of Sense, its proper place. Neither mere Sense nor mere Thought is real, 378-381. The truer and more real must appear more; but in what sense? 381, 382.\n\nComplete conditions not same as Reality, 383. Unseen Nature and psychical Dispositions, 383, 384. Potential Existence, what, 384-387. Possibility and Chance and external Necessity, relative and absolute, 387-394. Degrees of Possibility, 394. The Ontological Proof, its failure and justification, 395-397. Bastard form of it, 398, 399. Existence necessary, in what sense, 400.\n\nXXV.\n\nGOODNESS\n401-454\n\nGood and Evil and their degrees are not illusions, but still are appearances, 401, 402. Goodness, what, 402. The merely pleasant, why not good, 403. Pleasure by itself not good, 404-407. Good is not the satisfied will, but is in general the approved, 407, 408. How far is it \"desirable\"? 408, 409.\nGoodness is a one-sided inconsistent aspect of perfection, 409, 410. The Absolute both is and is not good, 411, 412.\n\nGoodness, more specially, as Self-realization, 412, 413. Its double aspect as Self-sacrifice and Self-assertion, 414. What these are, 415-418. They come together but are transcended in the Absolute, 419. But popular Ethics asserts each as ultimate, and hence necessarily fails, 420-429. Relativity of Goodness, 429, 430.\n\nGoodness as inner Morality, 431, 432. Is inconsistent and ends in nothing or in evil, 432-436.\n\nThe demands of Morality carry it beyond itself into Religion, 436-438. What this is, and how it promises satisfaction, 439-442. It proves inconsistent, and is an appearance which passes beyond itself, 442-448; but it is no illusion, 448-450. The practical problem as to religious truth, 450-453. Religion and Philosophy, 453, 454.\n\nXXVI.\n\nTHE ABSOLUTE AND ITS APPEARANCES.\n455-510\n\nObject of this Chapter, 455-457. The chief modes of Experience; they all are relative, 458. Pleasure, Feeling, the Theoretical, the Practical, and the Aesthetic attitude are each but appearance, 458-466. And each implies the rest, 466-468.\nBut the Unity is not known in detail. Final inexplicabilities, 468-470. The universe cannot be reduced to Thought and Will, 469. This shown at length, 470-482. The universe how far intelligible, 482, 483. The primacy of Will a delusion, 483-485.\n\nAppearance, meaning of the term, 485, 486. Appearances and the Absolute, 486-489. Nature, is it beautiful and adorable? 490-495. Ends in Nature\u2014a question not for Metaphysics, 496, 497. Philosophy of Nature what, 496 499.\n\nProgress, is there any in the Absolute, 499-501; or any life after death, 501-510?\n\nXXVII.\n\nULTIMATE DOUBTS\n511-522\n\nIs our conclusion merely possible? 512. Preliminary statement as to possibility and doubt. These must rest on positive knowledge, 512-518.\nThis applied to our Absolute. It is one, 518-522. It is experience, 522-526. But it does not (properly speaking) consist of souls, 526-530; nor is it (properly) personal, 531-533. Can the Absolute be called happy? 533-535.\n\nKnowledge is conditional or absolute, and so is impossibility, 535-530. Finite knowledge is all conditional, 539-542. It varies in strength and in corrigibility, 542, 543.\n\nIn the end not even absolute truth is quite true, and\nyet the distinction remains, 544, 545. Relation of truth\nto reality, 545~547.\n\nOur result reconciles extremes, and is just to our\nwhole nature, 547-549. Error and illusion, 549, 550.\nThe presence of Reality in all appearances, but to\ndifferent degrees, is the last word of philosophy,\n550-552.\n\nAppendix\u2014\n\nIntroduction\n553\n\nNote A. Contradiction and the Contrary\n562\n\nNote B. Relation and Quality\n572\n\nNote C. Identity\n585\n\nExplanatory Notes\n598\n\nIndex\n\n623","title":"Appearance and Reality/Table of Contents","tradition":"philosophy-ethics","translated_text":null,"word_count":2246}