Such an argument would, however, be beside the point. It is true that the special nature of the facts which any one of us recognises as real depends on the special nature of his individual purposes. And it is true that, precisely because we are, to some extent, genuine individuals, no two men’s abiding purposes are identically the same. It is therefore true, so far as it goes, that Reality wears a different and an individual aspect for each of us. But it is emphatically not true that there is no identical character at all about the purposes and interests of different individuals. The very recognition of the fact that any one individual purpose or interest can only get expression by accommodating itself to a definite set of conditions, which constitute the reality corresponding to that purpose, carries with it the implication that the world is ultimately a system and not a chaos, or, in other words, that there is ultimately a certain constitution of things which, under one aspect or another, is of moment for all individuals, and must be taken into account by every kind of purpose that is to get fulfilment. If the world is systematic at all,—and unless it is so there is no place in it for definite purpose of any kind,—it must finally have a structure of such a kind that any purpose which ignores it will be defeated. All coherent pursuit of purpose, of whatever type, must therefore in the end rest on the recognition of some characteristics of the world-order which are unconditionally and absolutely to be taken into account by all individual agents, no matter what the special nature of their particular purposes. This is all that is meant when it is said that the reality investigated by Metaphysics is absolute, or when the object of metaphysical study is spoken of as the Absolute.