than will, such as space and time. The same is true if
for will there be substituted inner feeling or consciousness. Within
this category individuals can be distinguished only as points of view,
which to be comparable at all must contain common objects, or be
defined in terms of a system of relations like that of the physical
world or that of an ethical community. The conception of pure will or
pure feeling inevitably attaches to itself that of an undivided unity,
if for no other reason because there is no ground for distinction. And
such a unity, a will or consciousness that is no particular act or idea,
can be known only in the unique experience which mysticism provides.

[Sidenote: Objective Spiritualism.]

Sect. 139. The way of Schopenhauer is the way of one who adheres to the
belief that what the thinker knows must always be a part of himself, his
state or his activity. From this point of view the important element of
being, its very essence or substance, is not any definable nature but an
immediate relation to the knower. The consequence is that the universe
in the last analysis can only be defined as a supreme state or activity
into which the individual's consciousness may develop. Spiritualism has,
however, other interests, interests which may be quite independent of
epistemology. It is speculatively interested in a kind of being which it
defines as spiritual, and in terms of which it proposes to define the
universe. Such procedure is radically different from the
epistemological criticism which led Berkeley to maintain that the
_esse_ of objects is in their _percipi_, or Schopenhauer to maintain
that "the world is my idea," or that led both of these philosophers to
find a deeper reality in immediately intuited self-activity. For now it
is proposed to _understand_ spirit, discover its properties, and to
acknowledge it only where these properties appear. I may now know spirit
as an object; which in its properties, to be sure, is quite different
from matter, but which like matter is capable of subsisting quite
independently of my knowledge. This is a metaphysical spiritualism quite
distinct from epistemological spiritualism, and by no means easily made
consistent therewith. Indeed, it exhibits an almost irrepressible
tendency to overstep the bounds both of empiricism and subjectivism, an
historical connection with which alone justifies its introduction in the
present chapter.

[Sidenote: Berkeley's Conception of