like to say so, every difference is unique, but this does not mean that they are given in absolute independence of everything else, "fired at us out of a cannon." They bear a definite relation to the structure of our physical and psychical nature, and correspond to definite needs of the subject that manifests itself therein. Similarly from the side of logic. It is not the teaching of idealism alone but of the facts which logical analysis has brought home to us that all difference in the last resort finds its ground in the quality or content of the things differentiated, and that this difference of content shows in turn a double strand, the strand of sameness and the strand of otherness--that _in_ which and that _by_ which they differ from one another. Idealism has, of course, no quarrel with numerical difference. All difference has its numerical aspect: two different things are always two both in knowledge and in reality. What it cannot accept is the doctrine that there are two things which are two in themselves apart from that which makes them two--which are not two _of something_. So far from establishing the truth for which dualism is itself concerned--the reality of all differences--such a theory can end only in a scepticism as to the reality of any difference. It is difficult to see what real difference there can be between things which are differences of nothing. II. More widespread and of more serious import is the attack from the other side to which since the publication of A. Seth's _Hegelianism and Personality_ (1887) and W. James's _Will to Believe_ (1903) idealism has been subjected. Here also it is important to distinguish what is relevant from what is irrelevant in the line of criticism represented by these writers. There need be no contradiction between idealism and a reasonable pragmatism. In so far as the older doctrine is open to the charge of neglecting the conative and teleological side of experience it can afford to be grateful to its critics for recalling it to its own eponymous principle of the priority of the "ideal" to the "idea," of _needs_ to the conception of their object. The real issue comes into view in the attempt, undertaken in the interest of freedom, to substitute for the notion of the world as a cosmos pervaded by no discernible principle and in its essence indifferent to the form impressed upon it by its active parts.