one arising from logical thought, the other from an empirical and naturalistic method of treatment, in order to transmute them into concepts of two distinct forms of reality itself, as spirit and matter, internal and external world, and so on. _Pluralism_ or monadism, confounding the individuality of acts with the substantiality which belongs to the universal subject, makes entities of single acts and turns them into a multiplicity of simple substances. _Pessimism_ and _optimism,_ each one availing itself of an abstract element of reality, which is the unity of opposites, maintain that reality is all evil and suffering, or all goodness and joy. This process of exemplification could be carried much further, and would become, as we see, a deduction of all philosophical concepts and errors. [Sidenote: _Conversion of these errors with one another and with logical errors._] Now, each one of those false solutions, obeying the law of errors, is obliged, in order to maintain itself, to pass into that from which it was distinguished, and then to pass back again from that to this. Thus utilitarianism becomes abstract morality and abstract morality utilitarianism. Hence the work of scepsis and the consequent appearance of a _particular scepticism of this or that concept._ Ethics having vainly struggled with the alternate negations, of utility and of morality, ends in _ethical scepticism;_ Æsthetic torn between sensationalism and utilitarianism and logicism, and other errors, and destroying them all with its scepsis, ends in _Æsthetic scepticism_; Metaphysics, torn between materialism, abstract spiritualism, dualism, pluralism, pessimism, optimism, and other erroneous views, ends in _metaphysical scepticism._ And to these errors of particular scepticism, errors of _particular mysticism_ soon succeed. Thus we hear it said that there is no concept of the beautiful, as there is of the true or the good, but that it is only felt and lived; or, again, that there is no possible definition of what is good, since it concerns a thing that must be left to sentiment and to life; or, finally, that thought has value within the limits that abstraction has value, but that it is impotent before complete reality, because life alone is capable of comprehending reality, by receiving it into its very bosom.