several heirs. IV One word, now, before I close, about the corollaries of the views set forth. Since the acquisition of conscious quality on the part of an experience depends upon a context coming to it, it follows that the sum total of all experiences, having no context, can not strictly be called conscious at all. It is a _that_, an Absolute, a 'pure' experience on an enormous scale, undifferentiated and undifferentiable into thought and thing. This the post-Kantian idealists have always practically acknowledged by calling their doctrine an _Identitätsphilosophie_. The question of the _Beseelung_ of the All of things ought not, then, even to be asked. No more ought the question of its _truth_ to be asked, for truth is a relation inside of the sum total, obtaining between thoughts and something else, and thoughts, as we have seen, can only be contextual things. In these respects the pure experiences of our philosophy are, in themselves considered, so many little absolutes, the philosophy of pure experience being only a more comminuted _Identitätsphilosophie_.[73] Meanwhile, a pure experience can be postulated with any amount whatever of span or field. If it exert the retrospective and appropriative function on any other piece of experience, the latter thereby enters into its own conscious stream. And in this operation time intervals make no essential difference. After sleeping, my retrospection is as perfect as it is between two successive waking moments of my time. Accordingly if, millions of years later, a similarly retrospective experience should anyhow come to birth, my present thought would form a genuine portion of its long-span conscious life. 'Form a portion,' I say, but not in the sense that the two things could be entitatively or substantively one--they cannot, for they are numerically discrete facts--but only in the sense that the _functions_ of my present thought, its knowledge, its purpose, its content and 'consciousness,' in short, being inherited, would be continued practically unchanged. Speculations like Fechner's, of an Earth-soul, of wider spans of consciousness enveloping narrower ones throughout the cosmos, are, therefore, philosophically quite in order, provided they distinguish the functional from the entitative point of view, and do not treat the minor consciousness under discussion as a kind of standing material of which the wider ones _consist_.[74] FOOTNOTES: [68] [Reprinted from _The Journal of Philosophy, Psychology and Scientific Methods_, vol. II, No. 7, March 30, 1905.] [69] "A World of Pure Experience," above, pp. 39-91. [70] [For an explanation of this expression, see above, p. 32.] [71] I call them 'passing thoughts' in the book--the passage in point goes from pages 330 to 342 of vol. I.