not repudiated it, but have instead sought to free the doctrine behind it from the laxities and crudities which belong to all new departures of thought, and which abound in the writings alike of Idealists and of some critical pragmatists in a greater degree than in those of the pioneers they attack. Büchner and Bradlaugh knew that by accepting an unpopular name they incurred the hostility alike of blockheads, of zealots, and of the scientists who look anxiously to their status; but they took their risks. Bradlaugh had constantly to explain that by "matter"--if he used the term at all, which he preferred not to do--he meant simply total existence: all that is necessary for the happening of all phenomena. Yet men still speak of him as saying that "dead matter" gives rise to life and mind. It will become clear to a thoughtful reader, after a little reflection, that under Bradlaugh's definition there is no assertion of the cosmic priority of any one mode of existence. He merely insisted that there should be an end of the fantasy of "mind" or "spirit" or "will", calling a tangible universe into existence--a fantasy into which anti-Materialists are always relapsing. Philosophically speaking, out-and-out Spiritism[93] and strict Materialism come to exactly the same thing, since each predicates a going, infinite universe, with one pervading infinite energy; an energy which one side chooses to call by the primitive name of spirit. As Büchner writes: "The whole struggle yet proceeding between Materialism and Spiritualism, still more that between Materialism and Idealism, must appear futile and groundless to him who has once attained to the knowledge of the untenability of the _dualistic_ theory which always underlies it." In the same way, as we have seen, strict Pantheism--which is the inevitable end of rational Theism--comes logically to the same thing as strict Atheism, the only difference being the verbal one set up by the Pantheist's adherence to the primitive name of Theos. [Footnote 92: A refinement on the old simplicity is reached when we find Mr Huxley sneering at Materialists whose teaching is really more circumspect than his own, and Mr Harrison in turn execrating in the name of "religion" the medical materialism of Mr Huxley, where the latter is simply putting forward as an original speculation a well-established pathological fact.] [Footnote 93: This is, of course, a widely different doctrine from what is commonly known as Spiritualism: the belief in the perpetuity of human personalities, in a bodily form, without other bodily qualities.]