“ascribes to the object, which in truth is nothing without the subject, an independent reality, and then supposes it gradually to produce certain qualities in the subject, of which the existence is in truth necessary to the possibility of those qualities in the object which are supposed to produce them.”[45] On which my comment is that, ascribing, as I do, “an independent reality” to the object, and denying that the object is “nothing without the subject,” my doctrine, though wholly inconsistent with that of Professor Green, is wholly consistent with itself. Had he rightly conceived the doctrine of Transfigured Realism (_Prin. of Psy._ § 473), Prof. Green would have seen that while I hold that the qualities of object and subject, as present to consciousness, being resultants of the co-operation of object and subject, exist only through their co-operation, and, in common with all resultants, must be unlike their factors; yet that there pre-exist those factors, and that without them no resultants can exist. Equally fundamental is another preliminary misconception which Prof. Green exhibits. He says― “We should be sorry to believe that Mr. Spencer and Mr. Lewes regard the relation between consciousness and the world as corresponding to that between two bodies, of which one is inside the other; but apart from some such crude imagination it does not appear, &c.” Now since I deliberately accept, and have expounded at great length, this view which Professor Green does not ascribe to me, because he would be “sorry to believe” I entertain such a “crude imagination”—since this view is everywhere posited by the doctrine of Psychological Evolution as I have set it forth; I am astonished at finding it supposed that I hold some other view. Considering that Parts II. III. and IV. of the _Principles of Psychology_ are occupied with tracing out mental Evolution as a result of converse between organism and environment; and {325} considering that throughout Part V. the interpretations, analytical instead of synthetical, pre-suppose from moment to moment a surrounding world and an included organism; I cannot imagine a stranger assumption than that I do not believe the relationship between consciousness and the world to be that of inclusion of the one by the other. I am aware that Prof. Green does not regard me as a coherent thinker; but I scarcely expected he would ascribe to me an incoherence so extreme that in Part VI. I abandon the fundamental assumption on which all the preceding parts stand, and adopt some other. And I should the less have expected so extreme an incoherence to be ascribed to me, considering that throughout Part VI. this same belief is tacitly implied as part of that realistic belief which it is the aim of its argument to explain and justify. Here, however, the fact of chief significance is, that as Professor Green would be “sorry to believe” I hold the view named, and refrains from