of league upon league of forest, with its bright-winged birds of thought flying from tree to tree down the long avenues into the dim blue vistas of the unknown. I returned with my brain awhirl, as though I had been in fairyland, and when I looked at the second edition of the _Estetica_, with his inscription, I was sure of it. These lines will suffice to show how the translation of the _Estetica_ originated from the acquaintance thus formed, which has developed into friendship. I will now make brief mention of Benedetto Croce's other work, especially in so far as it throws light upon the _Aesthetic_. For this purpose, besides articles in Italian and German reviews, I have made use of the excellent monograph on the philosopher, by G. Prezzolini.[1] First, then, it will be well to point out that the _Aesthetic_ forms part of a complete philosophical system, to which the author gives the general title of "Philosophy of the Spirit." The _Aesthetic_ is the first of the three volumes. The second is the _Logic_, the third the _Philosophy of the Practical_. In the _Logic_, as elsewhere in the system, Croce combats that false conception, by which natural science, in the shape of psychology, makes claim to philosophy, and formal logic to absolute value. The thesis of the _pure concept_ cannot be discussed here. It is connected with the logic of evolution as discovered by Hegel, and is the only logic which contains in itself the interpretation and the continuity of reality. Bergson in his _L'Evolution Créatrice_ deals with logic in a somewhat similar manner. I recently heard him lecture on the distinction between spirit and matter at the Collège de France, and those who read French and Italian will find that both Croce's _Logic_ and the book above mentioned by the French philosopher will amply repay their labour. The conception of nature as something lying outside the spirit which informs it, as the non-being which aspires to being, underlies all Croce's thought, and we find constant reference to it throughout his philosophical system. With regard to the third volume, the _Philosophy of the Practical_, it is impossible here to give more than a hint of its treasures. I merely refer in passing to the treatment of the will, which is posited as a unity _inseparable from the volitional act_. For Croce there is no difference between action and intention, means and end: they are one thing, inseparable as the intuition-expression of Aesthetic. The _Philosophy of the Practical_ is a logic and science of the will, not a normative science. Just as in Aesthetic the individuality of expression made models and rules impossible, so in practical life the individuality of action removes the possibility of catalogues of virtues, of the exact application of laws, of the existence of practical judgments and judgments of value _previous to action_.