It should also be noticed that here this desired determination does not consist in a further determination of the mere idea as such. It is found in "the presented fact," in the immediate activity of singing, of getting precipitates, etc. As has already been pointed out, it is only by using the term "idea" for both the purpose and the fulfilling act of singing that this "pause of satisfaction" can be ascribed to the further determination of the idea. As such, as also before remarked, the sort of determination that the idea here gets means its termination, its disappearance in the immediate experiences of singing, etc., to which it leads. The "indefinite restlessness" of hunger and cold would scarcely be satisfied by getting more determinate and specific _ideas_ only of food and shelter. The satisfaction comes when the ideas are "realized," when the "plans" are swallowed up in fulfilment. But in all this nothing has been said about "the certain absolute system of ideas," nor does there appear to be here any demand for it. To be sure, in the passages just considered, experience has been found to become "fragmentary," but it has also been found capable of healing, of wholing itself, not of course into any "final whole," but into the unity of "satisfaction" as regards "the particular inquiry in hand." There is of course failure as well, but this also is not final. It means simply that we must look farther for the "pause of satisfaction," that we must construct another idea, another "plan of action." But, after having shown that the idea as a plan of action may lead to satisfaction in the particular case, and that its success or failure so to do is one measure of its truth or falsity, we are now suddenly aroused to the fact that after all thought does not lead us to the completed "absolute system of ideas," to a final stage of eternal unbroken satisfaction. But never in our human process of experience do we reach that determination. It is for us the object of love and of hope, of desire and of will, of faith and of work, but never of present finding.[198] If at this point one asks: Whence this absolute system of ideas? Why have we to reckon with it at all? there appears to be little that is satisfying. Indeed, it seems difficult to get rid of the impression that this "certain absolute system of ideas" is on our hands as a philosophical heirloom from the time of Plato, so hallowed by time and so established by centuries of acceptance that we have ceased to ask for its credentials. To ground it in the "essentially fragmentary character of human experience" appears to be a _petitio_, for experience does not appear "essentially fragmentary" in this sense until after the absolute system has been posited.