 But does this ontological argument for idealism exclude epistemology altogether? That is, since appearance always proves to be an inadequate way in which reality is present to us, is it beyond our means ever to become acquainted with the true essence of ultimate reality or can we avoid skepticism and claim that it is indeed possible for us to have access to the constitutive nature of reality? Bradley emphatically endorses the latter possibility. According to him, the self-contradictoriness of what is appearance already implies that there is positive knowledge of reality: reality has to be One in the sense that it does not allow discord and it must be such that it can include diversity (cf. 1893: 140 [1897: 123]), i.e., “the Absolute is … an individual and a system” (1893: 144 [1897: 127]). This character of reality as an internally diversified individual system is revealed to us in sentient experience. “Sentient experience … is reality, and what is not this is not real” (ibid.). According to Bradley it is this sentient experience that “is commonly called psychical existence” (ibid.). The material basis of sentient experience is exhausted in feeling, thought, and volition. Thus reality consists in what has to be taken as the undifferentiated unity of these modes of sentient experience before these modes make their appearance as different aspects of experience. This leads Bradley to assume that what is ultimately real is just what gives rise to appearances where appearances have to be understood as specific forms under which the underlying undifferentiated unity appears in each of these different aspects of experience. In his words: 