Of wishing, earnestness, or vocative address; (often with a noun or pronoun in the nominative absolute;) O!5.

Professor Royce's proof that whoso admits the cat's witnessing the king at all must thereupon admit the integral absolute, may be briefly put as follows: First, to know the king, the cat must intend that king, must somehow pass over and lay hold of him individually and specifically.

In one sense this is a far-fetched and rather childish objection, for so much of the history of the finite is as formidably foreign to us as the static absolute can possibly bein fact that entity derives its own foreignness largely from the bad character of the finite which it simultaneously isthat this sentimental reason for preferring the pluralistic view seems small.

May not satisfaction with the rationalistic absolute as the alpha and omega, and treatment of it in all its abstraction as an adequate religious object, argue a certain native poverty of mental demand?

At the same time, his philosophy rejected a substantive absolute, or any other spiritual realities or existences apart from the universe given in feeling and consciousness.

Having an environment, being in time, and working out a history just like ourselves, he escapes from the foreignness from all that is human, of the static timeless perfect absolute.

The objective, whom, is here preferred to the nominative, who, because the Latin ablative is commonly rendered by the former case, rather than by the latter: but this phrase is no more explicable according to the usual principles of English grammar, than the error of putting the objective case for a version of the ablative absolute.

And then, since everything whatever is part of the whole universe, and since (if we are idealists) nothing, whether part or whole, exists except for a witness, we proceed to the conclusion that the unmitigated absolute as witness of the whole is the one sole ground of being of every partial fact, the fact of our own existence included.

It is incorrect to say that, in his later doctrine, Fichte substituted the inactive absolute in place of the active absolute ego, and the quiet blessedness of contemplation in place of ceaseless action.

But the assertion is not entirely true; nor are his examples appropriate; for what he and many other grammarians call the infinitive absolute, evidently depends on something understood; and the preposition is, surely, in no instance independent of what follows it, and is therefore never entirely absolute.