certain strain of democratic pantheism, as it were, that takes the place with some of mystic absorption in Deity. But whatever the value that may attach to these upswellings of feeling, it is counterbalanced by the circumstance that in proportion as indiscriminate devotion to society as a whole becomes the paramount motive, the sub-organisms of society, the family, the vocation and the state, in which the ethical personality is ripened, are threatened with effacement. Instead of moral equality it were better to use the term “moral equivalence.” The differences are to be stressed; they are the coruscating points in the spiritual life of mankind. That every man is the equal of his fellows means that he has the same right as each of the others to become unlike the others, to acquire a distinct personality, to contribute his one peculiar ray to the white light of the spiritual life. FOOTNOTES: [34] I do not however agree with those who regard the shreds of theology remaining in his system as a concession, not wholly ingenuous, to orthodoxy. He was brought up in the pietistic faith, and had probably not entirely outgrown the emotional impressions of those early teachings. The noumena, however, play a part in the system itself distinct from the theology, and are not to be taken as supersensible realities. They are limiting concepts intended to serve as incentives or lures, winning the mind to continue without cessation its advance along certain paths within the field of experience; but they are not supposed to give any clue as to what is beyond experience. That which is beyond the field of experience is simply unknowable. Thus the noumenon called “thing _per se_” is notice given to the mind not to be deterred in its proper business of unifying the space and time manifold by the difficulties which arise when the time and space manifold is taken as an ultimate account of reality. The thing _per se_ is a welcome to science and not a bar set up in its path.