But if we further ask whether such personality is attainable in the world of experience and describable in terms of thought--whether there be any actual and visible agent possessed of this true personality, as we have agreed to call it, we are in face with a higher stage of the problem of personality. And that question in other words brings us back to where we began. A true and real personality, a complete individuality is something which so transmutes all that we are most accustomed to call by that name that it is hardly any use clinging to it, unless to protest against the danger of mistaking such expansion and transmutation to be only a blank negation. Yet to cling to it too much involves a danger for the true recognition of that transcendent's universality. All human personality, all natural individuality is, as Lotze has eloquently pointed out[10], something which falls far short of what it professes to be. But in the general failure to unite the universal with the particular, or the fact with the idea, there are degrees; and we can at least affirm so much as this that the truest individuality and the most real personality is not that which is least permeated by thought, but that in which thought has had the largest share. Individuality is something more than a mere sum of general qualities;--that is certainly the fact; but it is not less the fact, that for us an individuality and personality is more perfect and true in proportion as more general function and universal character coalesce into harmony and power in it. Assert then the initial presence and virtue of individuality and personality in the human soul: but remember that it has this virtue, not for what it is, but for what it promises and may reasonably be expected to be, and that, to realise the promise, it has to behave inclusively, rather than exclusively, gather up into itself and make its own all content, rather than set itself up in reserve and isolation.