The new idealism is not subversive of realism, but includes it and makes it the reality it professed to be. It may therefore, as Schelling proposed[4], be called an ideal-realism, or a real-idealism. If any body likes, he may even, if he is no Greek scholar, call it Monism; but in that case he had better begin by admitting to himself that any Monism, which can stand its ground and serve for an explanation of the universe, will not exclude Dualism. All is indeed one life, one being, one thought; but a life, a being, a thought, which only exists as it opposes itself within itself, sets itself apart from itself, projects its meaning and relations outwards and upwards, and yet retains and carries out the power of reuniting itself. The Absolute may be called One: but it is also the All; it is a One which makes and overcomes difference: it is, and it essentially is, in the antithesis of Nature and Spirit, Object and Subject, Matter and Mind; but under and over the antithesis it is fundamental and completed unity. Monism, literally understood, is absurd--for it ignores, what cannot be ignored, the many: and Dualism, which is offered sometimes as a competitive scheme, is not much better; unless we understand the Dualism to be no fixed bisection, but an ever-appearing and ever-superseded antithesis which is the witness to the power and the freedom of the One,--which is not alone, but One and All, One in All, and All in One. The central or cardinal point of Idealism is its refusal to be kept standing at a fixed disruption between Subject and Object, between Spirit and Nature. Its _Idea_ is the identity or unity (not without the difference) of both. In its purely logical or epistemological aspect one can easily see that, as Schopenhauer was so fond of repeating, There is no Object without a Subject and no Subject without an Object[5]. The difficulty arises in remembering these excellent truisms when one of the correlatives is out of sight, and the other seems to be independent and to come before us with a title to recognition apparently all its own. When the Subject figures as the individual consciousness, encased, it may perhaps be added, in an individual body, and the Object as a thing apparently out there in a world beyond all by itself, then the lapse from this rudimentary idealism becomes easy. In the practice of life and business, each of us, self-conscious and autonomous _subject_ as he may be, comes to rank in the estimate of others, and ere long to some extent in his own, as also a part of the aggregate of objects. All reality and substance seem as it were to slide over into the object-side. The conscious subject counts as a mere onlooker or the passive spectator of a performance that goes on in an outside field of event,--yet that outside is his own object-mind; his mind counts as a mere idea, or rather as a succession of ideas, i. e. of mental pictures with a certain meaning in them. A little step more