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The all-form assuredly differs from the each-form, but the matter is the same in both, and the each-form only an unaccountable appearance. But this, as you see, contradicts the other idealist principle, of a mental fact being just what it appears to be. If their forms of appearance are so different, the all and the eaches cannot be identical.
Its having the all-inclusive form gave to it an essentially heterogeneous nature from ourselves. And this great difference between absolutism and pluralism demands no difference in the universe's material content it follows from a difference in the form alone. The all-form or monistic form makes the foreignness result, the each-form or pluralistic form leaves the intimacy undisturbed.
Monism thinks that the all-form or collective-unit form is the only form that is rational. The all-form allows of no taking up and dropping of connexions, for in the all the parts are essentially and eternally co-implicated. In the each-form, on the contrary, a thing may be connected by intermediary things, with a thing with which it has no immediate or essential connexion.
Monism allows for no such things as 'other occasions' in reality in real or absolute reality, that is. The difference I try to describe amounts, you see, to nothing more than the difference between what I formerly called the each-form and the all-form of reality. Pluralism lets things really exist in the each-form or distributively.
But whereas absolutism thinks that the said substance becomes fully divine only in the form of totality, and is not its real self in any form but the all-form, the pluralistic view which I prefer to adopt is willing to believe that there may ultimately never be an all-form at all, that the substance of reality may never get totally collected, that some of it may remain outside of the largest combination of it ever made, and that a distributive form of reality, the each-form, is logically as acceptable and empirically as probable as the all-form commonly acquiesced in as so obviously the self-evident thing.
It is the general conceptualist difficulty of any one thing being the same with many things, either at once or in succession, for the abstract concepts of oneness and manyness must needs exclude each other. In the particular instance that we have dwelt on so long, the one thing is the all-form of experience, the many things are the each-forms of experience in you and me.
I may contrast the monistic and pluralistic forms in question as the 'all-form' and the 'each-form. At the end of the last hour I animadverted on the fact that the all-form is so radically different from the each-form, which is our human form of experiencing the world, that the philosophy of the absolute, so far as insight and understanding go, leaves us almost as much outside of the divine being as dualistic theism does.
Think of the universe as existing solely in the each-form, and you will have on the whole a more reasonable and satisfactory idea of it than if you insist on the all-form being necessary. The rest of my lectures will do little more than make this thesis more concrete, and I hope more persuasive. It is curious how little countenance radical pluralism has ever had from philosophers.
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