Once more, an array of passages could be marshaled from almost every page refuting any such interpretation as this, but they would be passages expounding the part played by the idea in such concrete experiences as singing, measuring, etc., not in representing an absolute system of ideas. Even as regards the latter one might urge that, by insisting on the active character of the idea, we could after all regard this absolute system as a life of will after the fashion of our own, were it not at once described as "the complete embodiment," "the final fulfilment," of finite ideas. A life consisting of mere fulfilment seems a baffling paradox. And its timeless character only adds to the difficulty. Moreover, if we regard the system as constituted by such concrete activities as measuring and singing, etc., while we have saved will, we shall now have to fallback upon our first conception of truth as found in the idea which unifies the fragmentary condition of experience as related to specific problems, not fragmentary as related to an absolute system. This brings us to the final and crucial point of the discussion, the part which purpose plays in the determination of _truth_ and _error_ from the standpoint of "the absolute system of ideas." When is this purpose of the idea to correspond with its absolute, final, and completed form fulfilled, or partially fulfilled? And here at the very outset is a difficulty. We have read repeatedly that the idea is itself "the partial fulfilment of a purpose." It is now to seek an object which shall increase this degree of fulfilment, but still this fulfilment shall be incomplete. And when we come to consider error, it too will be found to consist in a partial fulfilment. So it appears that there are three stages of "partial fulfilment" to be discriminated, one belonging to the idea itself, another to finite truth, and still another to error.