§ 71. In this paragraph Berkeley maintains that it is essential to things, or at any rate to their qualities, that they _be perceived_. This principle when expressed as an epistemological or metaphysical generalization, is called _phenomenalism_. But in another phase of his thought Berkeley emphasizes the _perceiver_, or _spirit_. The theory which maintains that the only real substances are these active selves, with their powers and their states, has been called somewhat vaguely by the name of _spiritualism_.[176:19] Philosophically it shows a strong tendency to develop into either _panpsychism_ or _transcendentalism_. The former is radically empirical. Its classic representative is the German pessimist Schopenhauer, who defined reality in terms of will because that term signified to him most eloquently _the directly felt nature of the self_. This immediate revelation of the true inwardness of being serves as the key to an "intuitive interpretation" of the gradations of nature, and will finally awaken a sense of the presence of the universal Will. [Sidenote: Transcendentalism, or Absolute Idealism.] § 72. _Transcendentalism_, or _absolute idealism_, on the other hand, emphasizes the _rational activity_, rather than the bare subjectivity, _of the self_. The term "transcendental" has become associated with this type of idealism through Kant, whose favorite form of argument, the "transcendental deduction," was an analysis of experience with a view to discovering the categories, or formal principles of thought, implied in its meaning. From the Kantian method arose the conception of a standard or _absolute mind_ for the standard experience. This mind is transcendental not in the sense of being alien, but in the sense of exceeding the human mind in the direction of what this means and strives to be. It is the ideal or normal mind, in which the true reality is contained, with all the chaos of finite experience compounded and redeemed. There is no being but the absolute, the one all-inclusive spiritual life, in whom all things are inherent, and whose perfection is the virtual implication of all purposive activities. "God's life . . . sees the one plan fulfilled through all the manifold lives, the single consciousness winning its purpose by virtue of all the ideas, of all the individual selves, and of all the lives. No finite view is wholly illusory. Every finite intent taken precisely in its wholeness is fulfilled in the Absolute. The least life is not neglected, the most fleeting act is a recognized part of the world's meaning. You are for the divine view all that you know yourself at this instant to be. But you are also infinitely more. The preciousness of your present purposes to yourself is only a hint of that preciousness which in the end links their meaning to the entire realm of Being."[178:20]