The arguments and conclusion contained in this and the foregoing three chapters, supply, indeed, the complement to the arguments and conclusion set forth in the preceding part of this work. It was there first shown, by an examination of our ultimate religious ideas, that knowledge of Absolute Being is impossible; and the impossibility of knowing Absolute Being, was also shown by an examination of our ultimate scientific ideas. In a succeeding chapter a subjective analysis proved, that while, by the very conditions of thought, we are prevented from knowing anything beyond relative being; yet that by these very same conditions of thought, an indefinite consciousness of Absolute Being is necessitated. And here, by objective analysis, we similarly find that the axiomatic truths of physical science, unavoidably postulate Absolute Being as their common basis. Thus there is even a more profound agreement between Religion and Science than was before shown. Not only are they wholly at one on the negative proposition that the Non-relative cannot be known; but they are wholly at one on the positive proposition that the Non-relative is an actual existence. Both are obliged by the demonstrated untenability of their supposed cognitions, to confess that the Ultimate Reality is incognizable; and yet both are obliged to assert the existence of an Ultimate Reality. Without this, Religion has no subject-matter; and without this, Science, subjective and objective, lacks its indispensable datum. We cannot construct a theory of internal phenomena without postulating Absolute Being; and unless we postulate Absolute Being, or being which persists, we cannot construct a theory of external phenomena. * * * * * § 75. A few words must be added respecting the nature of this fundamental consciousness. Already it has been looked at from several points of view; and here it seems needful finally to sum up the results.