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We may then dismiss as inadequate the doctrine which undertakes to describe life in terms of thought. It is in its way as inadequate as materialism. Even consciousness, as we know it, may not be a large enough term; for both the world and the soul may be more substantial than any analysis of present consciousness reveals; and thought, at best, is only a part of consciousness.
 
But in dismissing the theory that thought is all-complete, we do not so readily escape from our subjectivity. One may still contend that this consciousness which I contemplate is just my      consciousness, and no other. For what do I know about an alleged world existing beyond me      except in terms of my own states? What do I know about you other than that which my consciousness of your relationships with me reveals? To me, the world is what I am conscious of concerning it. To me, you are what I know or think you to be. What you may be in and for yourself I do not and cannot know, for I cannot transcend my consciousness of you to acquire your consciousness of you.

Thus one might continue to accumulate arguments until, in the end, one would feel hopelessly subjective. But we may as well pause here, for if the escape from subjectivity be once made there is no going back. First let us admit, however, that there is a deep truth in these considerations.