Much of the real seems at the first blush to follow a different law. The parts seem, as Hegel has said, to be shot out of a pistol at us. Each asserts itself as a simple brute fact, uncalled for by the rest, which, so far as we can see, might even make a better system without it. Arbitrary, foreign, jolting, discontinuous--are the adjectives by which we are tempted to describe it. And yet from out the bosom of it a partial ideality constantly arises which keeps alive our aspiration that the whole may some day be construed in ideal form. Not only do the materials lend themselves under certain circumstances to aesthetic manipulation, but underlying their worst disjointedness are three great continua in which for each of us reason's ideal is actually reached. I mean the continua of memory or personal consciousness, of time and of space. In {265} these great matrices of all we know, we are absolutely at home. The things we meet are many, and yet are one; each is itself, and yet all belong together; continuity reigns, yet individuality is not lost. Consider, for example, space. It is a unit. No force can in any way break, wound, or tear it. It has no joints between which you can pass your amputating knife, for it penetrates the knife and is not split, Try to make a hole in space by annihilating an inch of it. To make a hole you must drive something else through. But what can you drive through space except what is itself spatial? But notwithstanding it is this very paragon of unity, space in its parts contains an infinite variety, and the unity and the variety do not contradict each other, for they obtain in different respects. The one is the whole, the many are the parts. Each part is one again, but only one fraction; and part lies beside part in absolute nextness, the very picture of peace and non-contradiction. It is true that the space between two points both unites and divides them, just as the bar of a dumb-bell both unites and divides the two balls. But the union and the division are not _secundum idem_: it divides them by keeping them out of the space between, it unites them by keeping them out of the space beyond; so the double function presents no inconsistency. Self-contradiction in space could only ensue if one part tried to oust another from its position; but the notion of such an absurdity vanishes in the framing, and cannot stay to vex the mind.[2] Beyond the parts we see or think at any {266} given time extend further parts; but the beyond is homogeneous with what is embraced, and follows the same law; so that no surprises, no foreignness, can ever emerge from space's womb.