• Analysis and synthesis, 117-119
• Animation, not behaviour, 244-246;
  • an expression of mechanism, not a substitute, 246, 247;
  • conceived dramatically, 248, 249
• Anthropomorphism excusable, 147, 148
• Appearance, two senses of the word, 39, 43
• Apperception, timeless, 24, 25, 28-30;
  • its physical ground, 282
• Arabian Nights, 67, 160, 305
• Aristotle, his metaphysics, vii;
  • identifies essence with intuition, 126-129;
  • on God, 130, 131;
  • on substance, 190;
  • on entelechies, 217
• Arts, creative like the senses, 87, 102
• Astronomy, good for moralists, 307
• Behaviour, theme of scientific psychology, 243-246
• Belief, not implied in intuition, 16;
  • enacted before it is asserted, 264
• Berkeley, alluded to, 58;
  • his direct intuition, 68;
  • his nominalism, 97
• Brahma, 18, 19, 51
• British and German philosophy criticises perception, not memory, 13;
  • only literature, 254
• Buddhism, 306
• Causation, 210
• Change, feeling of it not a change, 25;
  • known by faith only, 26;
  • may be illusion, 30;
  • fallacious disproofs of it, 31, 32
• Common sense, roughly sound, v
• Contingency of all existence, 134, 135
• Contradiction an essence of discourse, 121, 137
• Criticism, empirical and transcendental, 3, 4;
  • arises by conflict of dogmas, 8;
  • depends on literary psychology, 187;
  • should appeal to living beliefs, 305
• Data, non-existentials, 45;
  • universals, 54;
  • their basis cerebral, 56
• Dateless, defined, 270
• Democritus, ix, 55
• Demonstration, assumes discourse, 115-119
• Descartes, 17;
  • doubts facts only, 289;
  • cogito ergo sum, 290-293
• Dialectic, not true unless descriptive, 28;
  • involves belief in memory, 119, 120
• Discourse, an event, 119;
  • involved in positing anything, 124;
  • distinguished late, 193
• Dogma, how precipitated, 6
• Empiricism admits substance, 199-201
• Entelechy, 130, 217
• Error distinguishes discourse from its objects, 123
• Esse est percipi, 58
• Essences adumbrated, 35, 38, 39, 48;
  • simile of the costumer’s shop, 70-72;
  • introduced, 73, 74;
  • defined further, 75-78;
  • necessary terms in knowledge, 80-82;
  • of any complexity, 116, 262;
  • infinitely comminuted, 129;
  • without inherent values, 130;
  • not limited to Platonic ideas, 225
• Eternal, defined, 271
• Eternity, 112
• Euclid, 86, 121;
  • his space, 116, 117
• Events involve substance, 230-232
• Everlasting, defined, 271
• Evidence, two meanings, 43, 44, 99
• Existence, the sense of it, 24, 25, 187, 188;
  • not a datum, 34-38;
  • presence to intuition neither sufficient for it nor necessary, 45-47;
  • its physical definition, 48;
  • odious to logic, 48, 206;
  • name for an object of faith, 42;
  • felt as pure Being posited, 273
• Expectation, irrational as hunger, 36
• Experience, use of the word, 138;
  • naturally conditioned, transcendentally primary, 23, 24;
  • conceived as a life, 57;
  • is discourse interrupted by shocks, 143;
  • belief in it imposed by instinct, not by experience itself, 144;
  • its primitive texture, 188, 189;
  • imagined experience hypostatised, 255, 256;
  • reduced to blank feeling or extended to dreams, 260
• Explanation, 208
• Fact, 228, 229;
  • never a datum, 91;
  • denied if regarded as a concept, 60
• Faith prior to intuition, 107
• Fichte, 62, 63, 184, 185
• Future, an assumption, 36;
  • rash notion of it, 235
• God assimilated to nature, 237;
  • to truth, 268;
  • to the spirit of a cosmos, 130, 131
• Hamlet, 27, 58, 95
• Heraclitus, ix, 29
• History, dependent for its validity on physics, 13;
  • interfused with fiction, 160;
  • partly literary psychology, 253
• Hume, his sharp intuition, 67, 68;
  • criticism by retrenchment, 293;
  • residual assumptions, 294;
  • analysis of conventions, 295;
  • sophistical result, 296, 297
• Ideas not beliefs unless action is suggested, 16;
  • Platonic ideas, 222-224
• Identification an act of faith, 117, 119
• Identity felt under diverse appearances, 153
• Illusion, three ways out of it, 72
• Immortal, defined, 271
• Indian philosophy, viii, 51-55, 67, 305, 306
• Instantaneous, defined, 270
• Intelligence expresses animal adjustments, 281
• Intent, 100, 137, 166, 167
• Interpretation obscures the datum, 67, 68
• Introjection, 241
• Intuition yields only appearance, 24;
  • denied by sceptics, 58;
  • an expression of animal wakefulness, 133;
  • does not think, 150;
  • may exist behind observable facts, 258;
  • divined by sympathy, 221, 250;
  • most communicable when most articulate, 251
• Ionian physics, vii, viii
• Kant, 4, 97;
  • his incoherence, 298;
  • his analysis of knowledge, 299, 300;
  • destructive results, 301
• Karma, 54
• Knowledge, impossible with nothing to know, 60;
  • is symbolical, 95, 96, 98, 101;
  • has a removed object, 154;
  • bridges the flux, 161;
  • its animal basis, 164, 172;
  • may recover essences given elsewhere, 168, 169;
  • not intuition, 170, 171;
  • the object identified by bodily attitude (illustration of the moon), 172-177;
  • though symbolical progressive, 177-179;
  • may be adequate to discourse elsewhere, 207;
  • when pictorially adequate it is still faith, 107
• Life of reason, 109, 110
• Literary psychology, 174;
  • possibly true, 259;
  • turned into metaphysics, 293, 294
• Logic, partly creative, partly descriptive, vi;
  • not coercive over fact, ibid., 2, 3;
  • studies essence, not truth, 262
• Memory, presence of the absent, 141;
  • is direct, 151;
  • posits animation, 242;
  • in a natural setting, 150, 158;
  • pictorial exactitude possible but worthless, 152, 153;
  • stationed in the present, which frames the past, 154, 155;
  • may be truer than experience, 156;
  • should be selective, 157;
  • criticised only by fancy, 160
• Metaphysics confuses different realms of being, vii, 203, 208, 209, 218
• Natural philosophy, vii;
  • present ferment in it, ix;
  • progresses in knowledge, 218;
  • has a poetic side, 234
• Nature, the total object of perception, 197, 198;
  • connotations of the word, 234;
  • uniformity of nature an assumption, ibid.;
  • tested and embodied in art, 236, 239
• Nirvana, 51
• Object, use and misuse of the word, 202, 203
• Order of genesis, of discovery, 109;
  • of evidence, 110
• Pain, 65, 66, 280
• Parmenides, 29, 55, 61
• Past, an object of faith, 29;
  • may be illusory, 36, 37
• Perception, not intuition but faith expressing a bodily response, 282, 283
• Permanence given in experience, 193, 195
• Phenomena, in Platonism, 224;
  • in modern philosophy, 225, 226
• Plato, 69, 78, 85, 225, 226, 306
• Platonic ideas, selected essences, 77;
  • hypostatised, 222-224
• Positing, propriety of the term, 184
• Primary and secondary qualities, 82-90
• Protagoras, 306
• Psyche, 19, 147, 156. Cf. Self
• Psychologism, 256, 292
• Psychology, scientific and literary, 252;
  • supports the non-existence of data, 63-66
• Pythagoras, ix
• Reality, meaning of the term, 33, 34;
  • eulogistic use of it, 51, 210
• Reason, not a force, 186;
  • principle of sufficient reason, 289
• Religious dogmas easily doubted, 11, 12
• Scepticism, a conflict of dogmas, 8;
  • an accident in philosophy, 9;
  • rich in ideas, 67;
  • a trance state, 69;
  • would be the best philosophy if tenable, 100, 186;
  • deprecated in Christian times, 297
• Sceptics in Greece, some sophists, 307;
  • some true philosophers, 308
• Schopenhauer, 68
• Self, evidence for its existence, 146;
  • may be denied, 148, 290;
  • is obscure, 149;
  • an almost perpetual object, 291
• Sensations and ideas, ambiguous uses of the terms, 86-90, 188, 225
• Shock, distinguishes experience from pure discourse, 139, 141;
  • prompts to belief in the self and in the object, 142
• Socrates, his favourite essences, 78;
  • his utilitarianism in science, 307
• Solipsism, untenable if personal, 13;
  • tenable if of the present moment, 15, 16
• Sophists, 306
• Soul, genesis of the notion, 216;
  • analysis of it, 218-221
• Spinoza, right on chief issue, viii;
  • thinks ideas beliefs, 16;
  • defines the realm of essence, 129;
  • a philosopher in the better sense, 305
• Spirit, non-existential for transcendentalists, 62;
  • at home in intuition, 125, 126;
  • implied in it, 147;
  • ready to be omniscient, 116;
  • timeless and supernatural in status, 161, 162;
  • distrusts substance but lives by it, 147;
  • is no datum, 272;
  • often more than intuition, 273, 274;
  • expresses animal life, 276-280;
  • is not a substance, 286-288
• Spiritual substance, a contradiction, 217;
  • how suggested, ibid.
• Substance, posited by intent expressing animal reaction, 106;
  • belief in it primordial, 185, 187;
  • prior to intuition, 188;
  • revealed on its dynamic side, not pictorially, 197;
  • not metaphysical, 201, 202;
  • the material in things, 203;
  • not duplicated by them, 204;
  • explains their genesis and distribution, 209;
  • connects appearances, 212
• Surprise, not occasioned by contingency, 136;
  • incompatible with omniscience, 276
• Timeless, defined, 270
• Transcendentalism, properly a method only, 25;
  • its subject and object false, ibid.;
  • denies all existences, 59-63;
  • its ambiguity, 297, 298;
  • a part of literary psychology, 301;
  • its metaphysical form, 302;
  • must be abandoned in practice, 303;
  • its latent barbarism, 304
• Truth, may be conveyed through symbols, 179-181;
  • mistaken for substance, 226-228;
  • possible in literary psychology, 259;
  • not proper to names or values, 263;
  • ignored by supposing things to change with the views of them, 264-266;
  • not an existence, not an opinion, not certitude, but the ultimate description of things in all their relations, 267, 268;
  • the subjective seat of opinions does not jeopardise it, 306;
  • may be loved for its own sake, 307
• Unity of apperception, 25
• Universals, data of intuition, 91, 93
• Universe, not known as a whole, vi;
  • may be a chaos, 235, 237
• Vagueness, relative, 94, 95
• Variation involves eternal essences, 113, 114
• Vedanta, 61

THE END