Now we cannot, if we are intellectually conscientious, rest finally content with a statement of this kind, which leaves the plurality and the systematic unity of the real world side by side as two independent unconnected facts. If the contents of the world really form a system at all, in any way whatever, that is itself one fact among others which a sound metaphysical theory must recognise, and of which it must offer some intelligible account. _E.g._, suppose you say, with some recent pluralists, that the world consists of a number of independent persons or spirits, who nevertheless form a connected system or “moral kingdom,” in virtue of the fact that they all find their moral ideal in God, the most perfect among them. You have now not one ultimate fact before you, the multiplicity of independent selves, but two, this multiplicity and the relation of each element in it to God. Unless you are going to treat this second fact as an “ultimate inexplicability,” _i.e._ a fortunate accident, you are now bound to treat the systematic relation of the selves to God and through God to each other as no less a part of their ultimate nature than their distinction from each other. Their separateness and independence is thus no longer for you the ultimate truth; they are just as truly one by your account as they are many. Their union in a system is no longer an external relation foreign to their own nature, but the deepest truth about that nature itself. I will repeat the essence of this argument in another form. Any genuine Pluralism must be resolute enough to dismiss the idea of a systematic interconnection between its independent realities as an illusion of the human mind. But in doing so it must, to be consistent, deny the possibility of their mutual knowledge of each other’s states. Each real thing must be a little world to itself, shut up within the closed circle of its own internal content. And thus, supposing Pluralism to be true, and supposing myself to be one of the real things of the pluralist scheme, I should have no means of knowing it to be true. Pluralism is unable to stand the question propounded by Mr. Bradley as the test of a philosophical doctrine, “Is the truth of this theory consistent with the fact that I know it to be true?”