I say no more: I must leave life to teach the lesson. We have now reached a point of view from which the self-compounding of mind in its smaller and more accessible portions seems a certain fact, and in which the speculative assumption of a similar but wider compounding in remoter regions must be reckoned with as a legitimate hypothesis. The absolute is not the impossible being I once thought it. Mental facts do function both singly and together, at once, and we finite minds may simultaneously be co-conscious with one another in a superhuman intelligence. It is only the extravagant claims of coercive necessity on the absolute's part that have to be denied by _a priori_ logic. As an hypothesis trying to make itself probable on analogical and inductive grounds, the absolute is entitled to a patient hearing. Which is as much as to say that our serious business from now onward lies with Fechner and his method, rather than with Hegel, Royce, or Bradley. Fechner treats the superhuman consciousness he so fervently believes in as an hypothesis only, which he then recommends by all the resources of induction and persuasion. It is true that Fechner himself is an absolutist in his books, not actively but passively, if I may say so. He talks not only of the earth-soul and of the star-souls, but of an integrated soul of all things in the cosmos without exception, and this he calls God just as others call it the absolute. Nevertheless he _thinks_ only of the subordinate superhuman souls, and content with having made his obeisance once for all to the august total soul of the cosmos, he leaves it in its lonely sublimity with no attempt to define its nature. Like the absolute, it is 'out of range,' and not an object for distincter vision. Psychologically, it seems to me that Fechner's God is a lazy postulate of his, rather than a part of his system positively thought out. As we envelop our sight and hearing, so the earth-soul envelops us, and the star-soul the earth-soul, until--what? Envelopment can't go on forever; it must have an _abschluss_, a total envelope must terminate the series, so God is the name that Fechner gives to this last all-enveloper. But if nothing escapes this all-enveloper, he is responsible for everything, including evil, and all the paradoxes and difficulties which I found in the absolute at the end of our third lecture recur undiminished. Fechner tries sincerely to grapple with the problem of evil, but he always solves it in the leibnitzian fashion by making his God non-absolute, placing him under conditions of 'metaphysical necessity' which even his omnipotence cannot violate. His will has to struggle with conditions not imposed on that will by itself. He tolerates provisionally what he has not created, and then with endless patience tries to overcome it and live it down. He has, in short, a history. Whenever Fechner tries to represent him clearly, his God becomes the ordinary God of theism,