The set of all things which exists is the set of being. The set of being is a single set that contains or describes more than one element. Since the set of being is composed of more than one element, it can be divided into proper subsets. However, improper sub-sets of the set of being are equal to the set of non-being. The fact that the set of being contains more than one element does not contradict the fact that the set of being is in and of itself a single set. Therefore, it is not a necessary condition of the state of being that it is homogeneous. Being does not have to be a homogeneity in order to be a unity. Being is a heterogeneity and yet still a unity. Such is the amalgamation of Unity and Diversity. Idealism is: that system of reflective thinking which would interpret and explain the entire universe, things and minds, and their relations, as the realization of a system of ideas, or as the progressive evolution of an ideal. It takes various forms as determined by the view of what the idea or ideal is, and in particular often is the antithesis of realism; but the extremes of each are obliged while denying many, to admit not a few of the claims of the other. On the other hand, while agnosticism admits the possibility of reality independent of consciousness, it denies the possibility if knowing such reality. Idealism, therefore, differs from agnosticism by refusing to admit the possibility of a non-ideal reality. However, Idealism proper is that school of thought that considers all knowledge conversant only with the affections (affect-ions) of the understanding mind, but its error is that such affections are the agents of one’s consciousness and that it states that matter and mind are of one substance (in terms of sensation) although matter and mind have a given unity, they also have a diversity of nature as previously discussed in the preceding paragraphs. Materialistic Idealism also regards both matter and mind as opposing aspects (is dualism creeping in here already?) or successive manifestations of one underlying and unknowable force. Neutral Monism is the doctrine that regards neither mind nor matter as ultimates. We necessarily consider our knowledge of matter to be direct and that that knowledge is of substance as underlying phenomena. This knowledge is a prejudice in that it identifies our knowledge of the sensations we receive from phenomena as external to the mind which experiences these sensations, with the phenomena itself. Now if they were the same thing, we wouldn’t have different names for them would we? Our intuitive judgment that matter is in fact what we perceive it to be, is itself a by-product of our perception of matter. The externality of the phenomena necessarily precludes any possibility of certainty of accuracy. Therefore since we know only our existential perceptions, we cannot know whether or not our intuitive judgments are correct. Since my mind is limited and since because of that limitation and the very identity of my mind which that limitation implies, I cannot know matter as matter. I can only judge matter to be matter subjectively in its apparent appearance. Objectively I can only know matter as ‘permanent possibility of sensation’ and not even that for even our sensations are subjective. For example, with my tactile sensation I judge this table to be solid but in theoretical atomic physics I judge it to be mostly empty space. The antithesis of idealism is that it is declared that all objects of which the consciousness is aware are realities. The theory of the reality of abstract or general terms, or universals which are held to have on equal and sometimes superior reality to actual physical particulars was first developed by Plato in his doctrine of forms, with perhaps a little prompting from Socrates but that is a debate for another page. Physical monism as seen in Naturalistic science: The primary tenet of naturalistic science is the uniformity of natural causes in a closed system. Material realism is equivalent to the statement that our perceptions of matter are intrinsically correct. Existential Agnosticism is the antithesis of Material Realism. Supernaturalism, ‘uniformity of natural causes in an open system’ is the interventionism of external causes. Universal Personality is the collective animative force in all personal units. The monistic definition of mind as a series of feelings aware of itself contradicts our intuitive judgment that, in knowing the phenomena of mind, we have direct knowledge of a spiritual substance of which these phenomena are manifestations which retains its identity independently of our consciousness, and which, in its knowing, instead of being the passive recipient of impressions from without, always acts from within by a power of its own. In respect to knowing the phenomena of mind we are necessarily prejudiced toward the view from inside. Moreover, for a mind to speak of without and within is a prejudice in that it assumes facts not in evidence i.e. that the boundary line between within and without is real and not artificially imposed upon the mind by its internal viewpoint. Furthermore, in knowing the phenomena of mind we have direct knowledge of the phenomena of mind, not some presupposed spiritual substance, if indeed spiritual substance is not a contradiction in terms