I think that the time has come when the human mind must take up metaphysical discussion again--when it must resume those subtle but necessary and unavoidable problems that it dropped unsolved at the close of the period of Greek freedom, when it must get to a common and general understanding upon what its ideas of truth, good, and beauty amount to, and upon the relation of the name to the thing, and of the relation of one mind to another mind in the matter of resemblance and the matter of difference--upon all those issues the young science student is as apt to dismiss as Rot, and the young classical student as Gas, and the austere student of the science of Economics as Theorising, unsuitable for his methods of research. In our achievement of understandings in the place of these evasions about fundamental things lies the road, I believe, along which the human mind can escape, if ever it is to escape, from the confusion of purposes that distracts it at the present time. 1.2. THE RESUMPTION OF METAPHYSICAL ENQUIRY. It seems to me that the Greek mind up to the disaster of the Macedonian Conquest was elaborately and discursively discussing these questions of the forms and methods of thought and that the discussion was abruptly closed and not naturally concluded, summed up hastily as it were, in the career and lecturings of Aristotle. Since then the world never effectually reopened these questions until the modern period. It went on from Plato and Aristotle just as the art of the seventeenth and eighteenth century went on from Raphael and Michael Angelo. Effectual criticism was absolutely silent until the Renaissance, and then for a time was but a matter of scattered utterances having only the slightest collective effect. In the past half century there has begun a more systematic critical movement in the general mind, a movement analogous to the Pre-Raphaelite movement in art--a Pre-Aristotelian movement, a scepticism about things supposed to be settled for all time, a resumed inquiry into the fundamental laws of thought, a harking back to positions of the older philosophers and particularly to Heraclitus, so far as the surviving fragments of his teaching enable one to understand him, and a new forward movement from that recovered ground. 1.3. THE WORLD OF FACT. Necessarily when one begins an inquiry into the fundamental nature of oneself and one’s mind and its processes, one is forced into autobiography. I begin by asking how the conscious mind with which I am prone to identify myself, began. It presents itself to me as a history of a perception of the world of facts opening out from an accidental centre at which I happened to begin.