Similarly with time, though the temporal series may, in a sense, be said to be less of an unreality than the spatial. For it does not seem possible to show that spatial appearance is an _inevitable_ form of finite experience. We can at least conceive of a finite experience composed entirely of successive arrangements of secondary qualities, such as sounds or smells, and the accompanying feeling-tones, though we have no positive ground for affirming the existence of such a type of experience. But the temporal form seems inseparable from finite intelligence. For the limitation of my existence to a certain portion of time is clearly simply the abstract and external aspect of the fact that my interests and purposes, so far as I can apprehend the meaning of my own life, occupy just this special place in the logical development of the larger whole of social life and purpose of which my own life is a member. So the position of a particular purposive act in the temporal series of acts which I call the history of my own life, is the outward indication of the logical place filled by this particular act in the connected scheme of interests which form my life on its inner side. But it is an inevitable consequence of the want of complete internal harmony we call finitude, that the aims and interests of the finite subject cannot be in the same degree present to its apprehension all at once and together. In being aware of its own internal purpose or meaning, it must, because it is finite and therefore not ultimately a completely harmonious systematic whole, be aware of that purpose as only partially fulfilled. And in this sense of one’s own purposes as only partially fulfilled, we have the foundation of the time-experience, with its contrast between the “now” of fulfilment and the “no longer” and “not yet” of dissatisfied aspiration.