al object and to which you give my name. The
very log which John helped to carry is the log now borne by James. The
very girl you love is simultaneously entangled elsewhere. The very
place behind me is in front of you. Look where you will, you gather
only examples of the same amid the different, and of different
relations existing as it were in solution in the same thing. _Qua_
this an experience is not the same as it is _qua_ that, truly enough;
but the _quas_ are conceptual shots of ours at its post-mortem
remains, and in its sensational immediacy everything is all at once
whatever different things it is at once at all. It is before C and
after A, far from you and near to me, without this associate and with
that one, active and passive, physical and mental, a whole of
parts and part of a higher whole, all simultaneously and without
interference or need of doubling-up its being, so long as we keep to
what I call the 'immediate' point of view, the point of view in which
we follow our sensational life's continuity, and to which all living
language conforms. It is only when you try--to continue using the
hegelian vocabulary--to 'mediate' the immediate, or to substitute
concepts for sensational life, that intellectualism celebrates
its triumph and the immanent-self-contradictoriness of all this
smooth-running finite experience gets proved.

Of the oddity of inventing as a remedy for the inconveniences
resulting from this situation a supernumerary conceptual object
called an absolute, into which you pack the self-same contradictions
unreduced, I will say something in the next lecture. The absolute is
said to perform its feats by taking up its other into itself. But
that is exactly what is done when every individual morsel of the
sensational stream takes up the adjacent morsels by coalescing with
them. This is just what we mean by the stream's sensible continuity.
No element _there_ cuts itself off from any other element, as concepts
cut themselves from concepts. No part _there_ is so small as not to be
a place of conflux. No part there is not really _next_ its neighbors;
which means that there is literally nothing between; which means
again that no part goes exactly so far and no farther; that no part
absolutely excludes another, but that they compenetrate and are
cohesive; that if you tear out one, its roots bring out more with
them; that whatever is real is telescoped and diffused into other
reals; that, in short, every