Now while I agree with Mr. Fiske that we have here "the most subtle conclusion now within the ken of the scientific speculator, reached without any disregard of the canons prescribed by the doctrine of relativity," I would like to point out to minds less clear-sighted than his, that this same "doctrine of relativity" effectually debars us from using this "conclusion" as an argument of any assignable value in favour of Theism. For the value of conceivability as a test of truth, on which this conclusion is founded, is here vitiated by the consideration that, _whatever_ the nature of Force-units may be, we can clearly perceive it to be a subjective necessity of the case that they should admit of being more easily conceived by us to be of the nature of Feeling-units than to be of any other nature. For as units of Feeling are the only entities of which we are, or can be, conscious, they are the entities into which units of Force must be, so to speak, subjectively translated before we can cognise their existence at all. Therefore, _whatever_ the real nature of Force-units may be, ultimate analysis must show that it is more conceivable to identify them in thought with the only units of which we are cognisant, than it is to think of them as units of which we are not cognisant, and concerning which, therefore, conception is necessarily impossible. Or thus, the only alternative with respect to the classifying of Force-units lies between refusing to classify them at all, or classifying them with the only ultimate units with which we are acquainted. But this restriction, for aught that can ever be shown to the contrary, arises only from the subjective conditions of our own consciousness; there is nothing to indicate that, in objective reality, units of Force are in any wise akin to units of Feeling. Conceivability, therefore, as a test of truth, is in this particular case of no assignable degree of value; for as the entities to which it is applied are respectively the highest known abstractions of subjective and objective existence, the test of conceivability is neutralised by directly encountering the inconceivable relation that subsists between subject and object. I think, therefore, it is evident that these ontological speculations present no sufficient warrant for an inference, even of the slenderest kind, that the Absolute Being of Cosmism possesses attributes of a nature quasi-psychical; and, if so, it follows that these speculations are incompetent to form the basis of a theory which, even by the greatest stretch of courtesy, can in any legitimate sense be termed quasi-theistic.[43]