Even in theory, scientific or philosophical, the wholeness or unity of the many things of the world has sometimes been taken for just one more thing, as when Anaximander taught that it was "that thing which is no one of the world's things," or for one of the many things supposed by it to be unified, as when Thales so naïvely declared all things to be water. Anaximander and Thales were only ancient Greeks, albeit very wise and enlightened Greeks, living as early as 600 B.C., but in very recent times they have had followers. Electricity has been taken as the one force of all other forces. Our chemists, some of them, have been hunting down the one element among the rest. Statesmen and churchmen have often dreamt of one man as somehow in his single person expressing the unity of all human life, and more than once they have even imagined him present in the flesh. God, although the Being in whom we, as ourselves persons, live and move and have our being, has Himself been another person. Society and its supposed component individuals have made two orders [p.035] of existence. Life and living creatures; history and its many events; the solar system and its planets: nature and all her various kingdoms: these have also been held apart, making amazing dualisms. But, simply to repeat from above, taking the whole or the unity of all things as itself an independent thing, as itself one more thing, is a contradiction that needs only to be stated clearly to be appreciated. Let me hope that I have stated it clearly. Nor is this particular conflict in our ordinary ideas yet before us in all its fatefulness, for--as if to defy the principle of consistency to the very last degree of its forbearance--we are often, if not usually, given not only to unifying our world of things in terms of just one more thing, or of persons in terms of just one more person, but also to thinking of this one more thing, or person as _sui generis_, as altogether different in nature and substance. So do we mingle our duplicity about reality with that about the unity of things. The many, for example, are physical or of the substance of matter; the one is ideal or of the substance of mind or spirit. The many persons are merely human, the One is divine. Strange, indeed, that men should ever take one more as the unity of all the rest, but if possible it is at least, at first sight, stranger that this one more should be relegated to a sphere wholly apart and peculiar. In the madness of such compounded contradiction there may lurk real method, but of the contradiction and of the compounding there can be no question.