found in the combination of direct insight with satisfied feeling which we experience in the relation of intimate and intelligent love between persons. The insight of love may be called “knowledge,” but it is knowledge of a quite other type than the hypothetical universals of science. I know my friend, not as one case of this or that general class about which certain propositions in Physiology, Psychology, or Ethics can be made, but as—for me at least—a unique individual centre of personal interest. Again, in my relations with my friend, so far as they remain those of satisfied love, my individual interests find their fullest embodiment. But the will to love is not first there in an unsatisfied form, and the embodiment afterwards added as the result of a process through means to an end. The purpose and its embodiment are throughout present together in an unbroken unity, and where this is not so, true mutual friendship does not as yet exist.[37] After some such general fashion we shall best represent to ourselves the kind of consciousness which we must attribute to an all-embracing world-experience. Only, we must bear in mind that, owing to the fragmentariness of our own lives, the identity of purpose on which human friendship rests can never be close and intimate enough to be an adequate representative of the ultimate unity of all experience in the Absolute.[38] § 5. It may be well to add a word of caution against a plausible fallacy here. If there is such an Absolute Experience as we have demanded, all the realities that we know as the contents of our environment must be present to it, and present to it as they really are in their completeness. But we must be careful not to suppose that “our” environment, as it appears to an experience which apprehends it as it really is, is a mere replica or reduplication of the way in which it appears to us. For example, I must not assume that what I perceive as a physical thing, made up of separable parts external to one another and apparently combined in a mechanical way into a whole which is a mere collection or aggregate of parts, is necessarily apprehended by the Absolute Experience as an aggregate of similar or corresponding parts. The thing as it appears to my limited insight may be no less different from the thing as apprehended in its true nature by such an experience, than your body, as it exists for my perception from your body as you apprehend it in organic sensation. In particular, we must not assume that things exist for the Absolute Experience in the form into which we analyse them for the purpose of general scientific theory, for instance, that physical things are for it assemblages of atoms or individual minds successions of “mental states.” In fact, without anticipating the results of succeeding books, we may safely say at once that this would be in principle impossible. For all scientific analysis is in its very nature general and hypothetical. It deals solely with types and abstract