ossible idea." (p. 38). The origin of the universe is, therefore, a fact which cannot be explained. It must have had a cause; and all we know is that its cause is unknowable and inscrutable.
When we turn to nature the result is the same. Everything is inscrutable. All we know is that there are certain appearances, and that where there is appearance there must be something that appears. But what that something is, what is the noumenon which underlies the phenomenon, it is impossible for us to know. In nature we find two orders of phenomena, or appearances; the one objective or external, the other subjective in our consciousness. There are an Ego and a non-Ego, a subject and object. These are not identical. "It is," he says, "rigorously impossible to conceive that our knowledge is a knowledge of appearances only, without at the same time conceiving a reality of which they are appearances, for appearance without reality is unthinkable." (p. 88). So far we can go. There is a reality which is the cause of p
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