It is upon these three objections, and upon an extreme suspicion of abstract terms which arises materially out of my first and second objections, that I chiefly rest my case for a profound scepticism of the remoter possibilities of the Instrument of Thought. It is a thing no more perfect than the human eye or the human ear, though like those other instruments it may have undefined possibilities of evolution towards increased range, and increased power. So much for my main contention. But before I conclude I may--since I am here--say a little more in the autobiographical vein, and with a view to your discussion to show how I reconcile this fundamental scepticism with the very positive beliefs about world-wide issues I possess, and the very definite distinction I make between right and wrong. I reconcile these things by simply pointing out to you that if there is any validity in my image of that three dimensional jelly in which our ideas are suspended, such a reconciliation as you demand in logic, such a projection of the things as in accordance upon one plane, is totally unnecessary and impossible. This insistence upon the element of uniqueness in being, this subordination of the class to the individual difference, not only destroys the universal claim of philosophy, but the universal claim of ethical imperatives, the universal claim of any religious teaching. If you press me back upon my fundamental position I must confess I put faith and standards and rules of conduct upon exactly the same level as I put my belief of what is right in art, and what I consider right practice in art. I have arrived at a certain sort of self-knowledge and there are, I find, very distinct imperatives for me, but I am quite prepared to admit there is no proving them imperative on any one else. One's political proceedings, one's moral acts are, I hold, just as much self-expression as one's poetry or painting or music. But since life has for its primordial elements assimilation and aggression, I try not only to obey my imperatives, but to put them persuasively and convincingly into other minds, to bring about _my_ good and to resist and overcome _my_ evil as though they were the universal Good and the universal Evil in which unthinking men believe. And it is obviously in no way contradictory to this philosophy, for me, if I find others responding sympathetically to any notes of mine or if I find myself responding sympathetically to notes sounding about me, to give that common resemblance between myself and others a name, to refer these others and myself in common to this thing as if it were externalised and spanned us all.