(_c_) An organism is in some respects a truer systematic unity than a mere whole of parts. It has a systematic character of its own which manifests itself in and through the difference of its various members. And here, the whole is not historically subsequent to and generated by the members. It is not their resultant but their living unity. The members only come into being along with the whole, and in the course of its growth as a whole; and though they may, in a sense, continue to exist after severance from the whole, it is not with the same kind of existence which belonged to them as members.[60] But an organism, like a machine, fails to exhibit the perfect systematic unity of the One and the Many of which we are in quest. In the machine the aspect of multiplicity was relatively more real than that of unity; in the fully evolved organism the unity seems more completely real than the multiplicity. For the unity is a conscious one; in some degree at least it exists for itself, and its members again for it. Whereas it must be very doubtful whether the member exists for itself, and still more doubtful whether the whole exists in any sense for the members. And though the member cannot retain its peculiar form of existence except as a member in the whole, yet in even the highest organism the unity is so far relatively independent that it is unaffected by the removal of some of the members. Not every member is of vital significance for the life of the whole. But in a complete systematic unity, as we saw, the unity and the multiplicity of the system must be equally real and equally interdependent. This can only be the case if the whole is for its members as well as the members for the whole. And that this may be so, just as the all-embracing whole of reality must, as we have learned, be an experience, so each of its members must be itself an experience. And because the members form a single system, just as there can be nothing in the experience of any member which is not contained in the experience which is the whole, so, on the other side, there can be nothing in the whole which does not in some way affect the experience of every member. Only in this way can we conceive of a systematic Reality in which the unity and the multiplicity of the system are alike real and equally real. Such a view is, strictly speaking, hardly to be called either Pluralism or Monism. It is not Pluralism, for it does not make the unity of the system an illusion or an inexplicable accident; it is not Monism, in the current sense of the word, because it does not make the multiplicity deceptive. If a name is wanted, we might perhaps agree to call it Systematic Idealism.