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Idealism as a systematic philosophy derives from thought's reflecting on itself and comparing the integral unity it discovers with the contingent and apparently contradictory dynamics of the external material world. The outcome of this form of self-reflection is a conception of rational unity as the highest and most perfect form of reality. The internal unity that thought discovers in itself is taken to be definitive of the essential nature of reality as a whole. The possibility of meaning, purpose, and freedom in material nature is grounded, from the idealist perspective, on the truth of the universal rational order that thought discovers when it takes itself for its object. The abiding need of humans to understand the universe as meaningful and purposive and to understand themselves as free explains the enduring importance of idealism long after its methodical theorizations have ceased to be convincing as scientific expositions of the essential nature of the universe in its totality. To explain more concretely what idealism means and what it has contributed to the understanding of natural and social reality, it is perhaps best to begin by considering what the term means in ordinary language.

In colloquial English, idealist is generally used as a term of good-natured criticism of anyone who hopes for social changes that rest on principles assumed to be too pure for flawed humans. Hence, idealism typically means a form of thought that studiously ignores reality. Reality is taken to be a hard-and-fast limit on human hopes, whereas ideals are regarded as mere aspirations for a world fundamentally different from idealistic. In this ordinary sense, a hard-and-fast division between reality, on the one hand, and human ideals, on the other, is essential. This division between ideals and reality is the very opposite of their relation in idealist philosophy. Understanding the internal connection between thought and reality is the key to understanding the philosophical meaning of idealism.

The Unity of Thinking and Reality

In all forms of thinking, there is always a distinction between the subject that thinks and the object that it thinks about. In everyday human life, there is rarely occasion to investigate the relationship between subject and object. Humans open their eyes and see, open their ears and hear, touch a surface and feel its texture. These sensory experiences generate content for different mental maps of the world that humans use to negotiate the spaces they have practical reasons to negotiate. In nonphilosophical thought, people do not usually notice that what they are employing to negotiate these spaces are precisely mental maps; people simply assume (and usually there is no cause to assume otherwise) that their mental maps are accurate reproductions of a reality that exists independent of their thoughts. In contrast, the idealist, while not disputing the reality of material structures and processes, points to the necessity of the mental map as the essential condition of there being a meaningful extramental reality. Contrary to the colloquial meaning, idealism does not claim that reality is an arbitrary product of individual minds; rather, it contends that reality is a synthetic unity of material content and ideal or cognitive form. In the classical way of putting this point, idealism rests on the claim that thinking and reality are identical.

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