Again, recognition of the teleological aspect of all experience goes far to remove the dissatisfaction which we may reasonably feel with the other half of Berkeley’s argument. When I conceive of the “facts” of experience as merely objects presented to my apprehension, there seems no sufficient reason for holding that they exist except as so presented. But the moment I think of the succession of presented facts as itself determined by the subjective interests expressed in selective attention, the case becomes different. The very expression “selective attention” itself carries with it a reminder that the facts which respond to my interests are but a selection out of a larger whole. And my practical experience of the way in which my own most clearly defined and conscious purposes depend for their fulfilment upon connection with the interests and purposes of a wider social whole possessed of an organic unity, should help me to understand how the totality of interests and purposes determining the selective attention of different percipients can form, as we have held that it must, the harmonious and systematic unity of the absolute experience. The fuller working out of this line of thought must be left for later chapters, but it is hardly too much to say that the teleological character which experience possesses in virtue of its unity with feeling is the key to the idealistic interpretation of the universe.[42] Idealism, _i.e._ the doctrine that all reality is mental, as we shall have repeated opportunities of learning, becomes unintelligible when mental life is conceived of as a mere awareness of “given” presentations.