To clear the path, I beg you first to note one point. What has so troubled my logical conscience is not so much the absolute by itself as the whole class of suppositions of which it is the supreme example, collective experiences namely, claiming identity with their constituent parts, yet experiencing things quite differently from these latter. If _any_ such collective experience can be, then of course, so far as the mere logic of the case goes, the absolute may be. In a previous lecture I have talked against the absolute from other points of view. In this lecture I have meant merely to take it as the example most prominent at Oxford of the thing which has given me such logical perplexity. I don't logically see how a collective experience of any grade whatever can be treated as logically identical with a lot of distributive experiences. They form two different concepts. The absolute happens to be the only collective experience concerning which Oxford idealists have urged the identity, so I took it as my prerogative instance. But Fechner's earth-soul, or any stage of being below or above that, would have served my purpose just as well: the same logical objection applies to these collective experiences as to the absolute. So much, then, in order that you may not be confused about my strategical objective. The real point to defend against the logic that I have used is the identity of the collective and distributive anyhow, not the particular example of such identity known as the absolute. So now for the directer question. Shall we say that every complex mental fact is a separate psychic entity succeeding upon a lot of other psychic entities which are erroneously called its parts, and superseding them in function, but not literally being composed of them? This was the course I took in my psychology; and if followed in theology, we should have to deny the absolute as usually conceived, and replace it by the 'God' of theism. We should also have to deny Fechner's 'earth-soul' and all other superhuman collections of experience of every grade, so far at least as these are held to be compounded of our simpler souls in the way which Fechner believed in; and we should have to make all these denials in the name of the incorruptible logic of self-identity, teaching us that to call a thing and its other the same is to commit the crime of self-contradiction.