 This revised understanding of knowledge as interpretation prompted, if it did not exactly require, a corresponding change in Royce’s notion of the Infinite Mind whose reality was established in the argument from error. As long as knowledge is regarded as possessing perceptions or conceptions that correspond to objects, the Infinite Mind is naturally envisioned as something that “contains” the totality of all perceptions or conceptions. If knowledge is instead regarded as a process of interpretation, though, the Infinite Mind may be regarded as the mind that carries this process forward. Royce had long sought an explicitly non-Hegelian account of Absolute Mind. In The Problem of Christianity he was finally able to replace the old terminology of the Absolute with a description of an infinite Community of Interpretation. This community is the totality of all those minds capable of representing aspects of Being to one another or to their future selves. Royce summarized the metaphysical implications of this new view by saying “the real world is the Community of Interpretation… If the interpretation is a reality, and if it truly interprets the whole of reality, then the community reaches its goal [i.e., a complete representation of Being], and the real world includes its own interpreter” (Royce 1913 [2001, 339]). In this late period Royce remained firmly committed to idealism. He renounced the notion that the Absolute is complete at any actual time, though, and instead preferred to think of the possible totality of all truth simply as the eternal.