So the events of my dreams, though not occupying any place in the temporal series of the events of waking life, are so far _logically_ connected with that series as both sets of events stand in relation to certain identical elements of psychical temperament and disposition. Another interesting case is that of so-called “dual personality.” The experience of both the two alternating personalities can be arranged in a single temporal series only because of the way in which both sets are inwoven with the systematic interests of other men, whose personality does not alternate, or alternates with a different rhythm. If all mankind were subject to simultaneous alternations of personality, the construction of a single time-series for all our experiences would be impossible. In this discussion I have throughout followed the full and thorough treatment of the problem by Mr. Bradley, _Appearance and Reality_, chap. 18. Footnote 153: Otherwise, conceptual space and time are, as we have seen, derivatives of the number-series, and we have already learned that the number-series leads to the problem of summing an endless series, and is therefore not an adequate way of representing ultimate Reality. (Bk. II. chap. 4, § 10). Another form of the same difficulty would be that conceptual space and time are applications of the numerical series,—but application to _what_? To a material which is already spatial and temporal. All these puzzles are only different ways of expressing the essential relativity of space and time. But see the anti-Kantian view in, _e.g._, Couturat, _L’Infini Mathématique_, pt. 2. Footnote 154: Compare Prof. Royce’s remarks, _The World and the Individual_, Second Series, lect. 3, “The Temporal and the Eternal,” p. 134. I should certainly have had to acknowledge considerable obligation to Prof. Royce’s discussion had not the present chapter been written before I had an opportunity of studying it. Footnote 155: Against the plausible attempt to solve the problem by simply thinking of the whole physical order as forming a “specious present” to the Absolute Experience, we may urge that the “specious present” itself regularly consists for us of a multiplicity of detail, which we apprehend as simultaneous without insight into its inner unity as the embodiment of coherent system. Hence the direct insight of the Absolute Experience into its own internal meaning or structure cannot be adequately thought of as mere simultaneous awareness of the detail of existence. So long as a succession is merely apprehended as simultaneous, its meaning is not yet grasped. ----- CHAPTER V SOME CONDITIONS OF EVOLUTION