Having shown that the Will is the true and the only tenable base of Philosophic Realism, the writer next proceeds to explain the growth of the Soul, from its rudimental strivings in its fallen condition to the development of its spiritual capabilities and to trace its ascent to the conception of the Idea of God. The argument--if we may apply so definite a name to a process which is continually forced to appeal to something that may perhaps be higher, but is certainly _other_ than the ratiocinative faculty--is founded partly on moral and partly on intellectual considerations. By an analysis of the moral phenomena associated with the action of the human will, and, in particular, of the conflict which arises between "the tendency of all Will to make itself absolute," and the consciousness that, under the conditions of man's fallen state, nothing but misery could result both to the individual and the race from the fulfilment of this tendency,--Mr. Green shows how the Soul, or the Reason, or the Speculative Intellect (for he seems to use all three expressions indiscriminately) is morally prepared for the reception of the truth which his Understanding alone could never have compassed,--the Idea of God. This is in effect neither more nor less than a restatement of that time-honoured argument for the existence of some Being of perfect holiness which has always weighed so much with men of high spirituality as to blind them to the fact of its actually enhancing the intellectual difficulties of the situation. Man possesses a Will which longs to fulfil itself; but it is coupled with a nature which constantly impels him to those gratifications of will which tend not to self-preservation and progress, but to their contraries. Surely, then, on the strength of the mere law of life, which prevails everywhere, here must be some higher archetypal Will, to which human wills, or rather certain selected examples of them, may more and more conform themselves, and in which the union of unlimited efficiency in operation with unqualified purity of aim has been once for all effected. Or to put it yet another way: The life of the virtuous man is a life auxiliary to the preservation and progress of the race; but his will is under restraint. The will of the vicious man energises freely enough, but his life is hostile to the preservation and progress of the race. Now the natural and essential _nisus_ of all Will is towards absolute freedom. But nothing in life has a natural and essential _nisus_ towards that which tends to its deterioration and extinction. Therefore, there must be some ultimate means of reconciling absolute freedom of the Will with perfectly salutary conditions of its exercise. And since Mr. Green, like his master and all other Platonists, is incapable of stopping here, and contenting himself with assuming the existence of a "stream of tendency" which will gradually bring the human will into the required conditions, he here makes the