es discernible
throughout all manifestations of the Absolute,--those highest
generalizations now being disclosed by science, such, for example, as
"the Conservation of Force," which are severally true, not of one class
of phenomena, but of _all_ classes of phenomena, and which are thus the
keys to all classes of phenomena.

The conclusions reached in "First Principles" may be thus summed up:
over and over again in the five hundred pages devoted to their
formulation, it is shown in various ways that the deepest truths we can
reach are simply statements of the widest uniformities in our
experiences of the relations of Matter, Motion, and Force; and that
Matter, Motion, and Force are but symbols of the Unknown reality. A
Power of which the nature remains forever inconceivable, and to which no
limits in Time and Space can be imagined, works in us certain effects.
These effects have certain likenesses of kind, the most general of which
we class together under the names of Matter, Motion, and Force; and
between these effects there are likenesses of connection, the most
constant of which we class as laws of the highest certainty. Analysis
reduces these several kinds of effects to one kind of effect; and these
several kinds of uniformity to one kind of uniformity. The highest
achievement of Science is the interpretation of all orders of phenomena
as differently conditioned manifestations of this one kind of effect,
under differently conditioned modes of this one kind of uniformity. When
science has done this, however, it has done nothing more than
systematize our experiences, and has in no degree extended the limits of
our experiences. We can say no more than before whether the
uniformities are as absolutely necessary as they have become to our
thought relatively necessary. The utmost possibility for us is an
interpretation of the process of things, as it presents itself to our
limited consciousness; but how this process is related to the actual
process we are unable to conceive, much less to know.

Similarly we are admonished to remember that, while the connection
between the phenomenal order and the ontological order is forever
inscrutable, so is the connection between the conditioned forms of being
and the unconditioned form of being forever inscrutable. The
interpretation of all phenomena in terms of Matter, Motion, and Force is
nothing more than the reduction of our complex symbols of thought to the
simplest symbols; and