Dr. Bosanquet’s initial position is a conception of philosophy, and its task which is for him and his book final and all-determining. To him Philosophy is (as it is to some extent to Hegel) “logic” or “the spirit of totality.” It is “essentially of the concrete and the whole,” as Science is of the “abstract and the part.” Although the best thing in life is not necessarily “philosophy,” philosophy in this sense of “logic” is the clue to “reality and value and freedom,” the key to everything, in short, that we can, or that we should, or that we actually do desire and need. It [philosophy] is “a rendering in coherent thought of what lies at the heart of actual life and love.” His next step is to indicate “the sort of things,” or the sort of “experiences,” or the sort of “facts” that philosophy needs as its material, if it would accomplish its task as “universal logic.” This he does (1) negatively, by the rejection of any form of “immediateness,” or “simple apprehension,” such as the “solid fact,” the “sense of being,” or the “unshareable self” of which we sometimes seem to hear, or such as the “naïve ideas” of “compensating justice,”[326] “ethics[327] which treats the individual as isolated” and “teleology”[328] as “guidance by finite minds,” as the data (or as part of the data) of philosophy; and (2) positively, by declaring that his subject-matter throughout will be “the principle of ‘individuality,’ of ‘self-completeness,’ as the clue to reality.” This “individuality” or “self-completeness” is then set forth in a quasi-Platonic manner as the “universal,” the real “universal” being (he insists) the “concrete universal,” the “whole,” that is to say, “the logical system of connected members,” that is to him the “ideal of all thought.” We must think of this “individuality,” therefore, either as “a living world, complete and acting out of itself, a positive, self-moulding cosmos,” or “as a definite _striving of the universe_”[!][329]