tical, incompatible
with this character. Incompatible in consequence of the generally
accepted doctrine that, whether Berkeley were right or not in saying
of material existence that its _esse_ is _sentiri_, it is undoubtedly
right to say of _mental_ existence that its _esse_ is _sentiri_ or
_experiri_. If I feel pain, it is just pain that I feel, however I
may have come by the feeling. No one pretends that pain as such only
appears like pain, but in itself is different, for to be as a mental
experience _is_ only to appear to some one.

The idealists in question ought then to do one of two things, but they
do neither. They ought either to refute the notion that as mental
states appear, so they are; or, still keeping that notion, they
ought to admit a distinct agent of unification to do the work of
the all-knower, just as our respective souls or selves in popular
philosophy do the work of partial knowers. Otherwise it is like a
joint-stock company all shareholders and no treasurer or director. If
our finite minds formed a billion facts, then its mind, knowing our
billion, would make a universe composed of a billion and one facts.
But transcendental idealism is quite as unfriendly to active
principles called souls as physiological psychology is, Kant having,
as it thinks, definitively demolished them. And altho some disciples
speak of the transcendental ego of apperception (which they celebrate
as Kant's most precious legacy to posterity) as if it were a combining
agent, the drift of monistic authority is certainly in the direction
of treating it as only an all-witness, whose field of vision we finite
witnesses do not cause, but constitute rather. We are the letters, it
is the alphabet; we are the features, it is the face; not indeed as if
either alphabet or face were something additional to the letters or
the features, but rather as if it were only another name for the very
letters or features themselves. The all-form assuredly differs from
the each-form, but the _matter_ is the same in both, and the each-form
only an unaccountable appearance.

But this, as you see, contradicts the other idealist principle, of
a mental fact being just what it appears to be. If their forms
of appearance are so different, the all and the eaches cannot be
identical.

The way out (unless, indeed, we are willing to discard the logic of
identity altogether) would seem to be frankly to write down the all
and the eaches as two distinct orders