This conclusion is not in the least invalidated by our own inability to say what in particular are the special types of sentient experience which correspond to that part of the physical order which lies outside the narrow circle of our own immediate human and animal congeners. Our failure to detect specific forms of sentience and purpose in what we commonly call “inorganic” nature, need mean no more than that we are here dealing with types of experience too remote from our own for detection. The apparent deadness and purposelessness of so much of nature may easily be illustrated by comparison with the apparent senselessness of a composition in a language of which we are personally ignorant. Much of nature presumably appears lifeless and purposeless to us for the same reason that the speech of a foreigner seems senseless jargon to a rustic who knows no language but his own. It would be easy, but superfluous, to develop these ideas more in detail by the free use of imaginative conjecture. The one point of vital principle involved is that on which we have already insisted, that existence “independent” of sense-perception has only one intelligible meaning. Hence it must have this same meaning whenever we are compelled to ascribe to any part of the perceived physical order a reality which goes beyond the mere fact of its being perceived. The assertion that the physical order, though dependent for its perceived qualities upon the presence of a percipient with sense-organs of a particular type, is not dependent on any such relation for its existence, if it is to have any definite meaning at all, must mean for us that that order is phenomenal of, or is the appearance to our special human sense-organs of, a system or complex of systems of beings possessing the same general kind of sentient purposive experience as ourselves, though conceivably infinitely various in the degree of clearness with which they are aware of their own subjective aims and interests, and in the special nature of those interests.