Thus the “activity” of Leibnitz exactly corresponds to what we have called individuality, and his “passivity” to that want of complete internal systematisation which we have found inseparable from finite existence. The immense significance of this definition of activity and passivity in terms of internal systematisation will be more apparent when we come, in our concluding book, to discuss the meaning of human freedom, and its connection with determination and “causality.” For the present it is enough to note that our own doctrine is substantially that of Leibnitz freed from the inconsistency which is introduced into it by the monadistic assumption of the complete independence of the various finite individuals. It is, of course, impossible to unite, as Leibnitz tried to do, the two thoughts. Either there is ultimately only one independent individual, the infinite individual whole, or there is no meaning in speaking of higher and lower degrees of individuality. Leibnitz’s inconsistency on this point seems due entirely to his desire to maintain the absolute individuality of the particular human “soul,” a desire which is explained, partly at least, by his anxiety not to come into collision, as Spinoza and others had done, with the official theology of the period. § 8. The definition of infinite and finite individuality completes the general outline of our conception of Reality as a whole, and its relation to its constituent elements. Recapitulating that doctrine, we may now say that the real is a single all-embracing whole of experience or psychical matter of fact, determined entirely from within by a principle of internal structure, and therefore completely individual. Because the matter of the system is in all its parts experience, the principle of its structure must be teleological in character.[71] That is, the system must be the embodiment, in a harmonious unity of conscious feeling, of a consistent interest or mental attitude. As such we may call it the realisation indifferently of a purpose or idea, and we may speak of the absolute experience as the completed expression of an absolute knowledge or an absolute will.