Mysticism, such definite knowledge is proof of their reality. This can be illustrated by the series 1 + ½ + ¼ + ⅛ ... 2. Let the number “2” represent the reality or meaning of the infinite series, which, however far extended, never reaches “2.” Let the series itself represent the definite processes of phenomenal nature. The Realist would say that only the increasing series is real, and the “2” is an unknowable. The Realist admits that the series is fragmentary and incomplete, but it is quite definite and certainly the best we can do. It is at least exact and scientific; and the goal of scientific knowledge belongs to the realm of the attainable. On the other hand the Mystic maintains that, since exact knowledge attains only the changing and phenomenal, exact knowledge is illusory. When we cannot attain the real by effort and sense knowledge, why waste our time in seeking to do so? Reality is right at hand――in one’s self. To the Mystic the infinite series of fractions is unreal, because it is and always will be incomplete. The ideal “2” can be got by direct and intuitive knowledge. Thus to the Realist the infinite series is real and the goal ”2” is unreal, while to the Mystic the “2” is real and the fractions of experience are unreal. Hegel felt profoundly convinced that neither Realism with its definite realities nor Mysticism with its undefined goal was an adequate explanation of the world and life. The truly real must not only be definite, but it must also be all-inclusive. It must not on the one hand be incomplete, nor on the other must it be vague. It must be both the number “2” and the infinite series leading to “2.” A truly and absolutely real must be the explanation of everything that happens,――joy, evil, necessity in nature, every least event and change. In the light of the idealism of Hegel the solutions of the Mystic and the Realist seem to fade in importance, and the problem of life seems to grow in significance and meaning. =The Fundamental Principles of Hegel’s Idealism.= In contrast with Mysticism and Realism, as well as with the doctrine of Fichte and Schelling, Hegel tried to formulate a conception of the universe that would include everything and yet be an organic whole. In what terms can this world of richness and variety, of coördinations and contradictions, be conceived as a single whole? How can it be one and still be many? Hegel saw clearly that this was his problem. The truly absolute must be a unity, and still be absolute.