My own meaning will be made clearer by reference to the illustration given at the beginning of this note. A man first realises that he has been in love because he feels pained at a rival’s success. So far as this is so, I should say, there has been no actual conation, and _a fortiori_, no actual will or desire. But—and this is my point—he would not feel the pain unless the success of the rival thwarted the successful issue of a specific psychophysical tendency of an essentially forward-reaching or teleological kind. The failure may for the first time make him aware of the presence of the tendency, but it must previously have been there as a condition of its own failure. Footnote 34: This qualification has to be added to avoid prejudging the very difficult question whether “position” itself is “relative” or “absolute.” Fortunately our argument is independent of the determination of the problem. Even if there should be differences between points as “absolute” as the difference between red and blue, our contention would retain its force. Footnote 35: For otherwise the facts which lay outside the purposes or interests of the Absolute would be “foreign” facts “given” from without and not in systematic harmony with its experience as a whole. The complete systematic unity of all facts would thus fall outside what was to be, _ex hypothesi_, an all-containing experience. _Q.E.A._ Footnote 36: For further reflections upon the unsatisfactoriness of such a conception of the Absolute as the “union of Thought and Will,” see Bk. IV. chap. 6, § 1, where it is shown that knowledge and will alike, as actual knowledge and actual will, belong only to finite beings. Footnote 37: _I.e._ if _will_ be taken strictly to mean an actual volition, love and a “will to love” cannot co-exist; if we take will improperly to mean a “standing” interest of purpose, the case is different. Footnote 38: The student of the history of Philosophy will be reminded of the grounds on which Spinoza objects to ascribe “intellect” and “will” in the proper sense of the terms to his God, as well as of the “knowledge of the third or intuitive kind” and the “infinite intellectual love” of God for Himself which are so prominent in the fifth part of the _Ethics_. Similar considerations have sometimes led to a preference for the term “organic” rather than “purposive” or “teleological,” as expressive of the ultimate unity of experience. The word “organic,” however, might suggest biological conceptions of growth, dependence on an external environment, etc., which would be out of place. But the student may compare with what has been said of the “purposive” character of individuality Spinoza’s conception of the being of a thing as a _conatus in suo esse perseverandi_. Footnote 39: