conception of Cause which can subsist between absolute or unreserved realities, and such must exclude their production or their necessitating control by others. So that we ought long since to have realized that Final Cause, the recognized presence to each other as unconditioned realities, or Defining Auxiliaries and Ends, is the sole causal relation that can hold among primary realities; though among such it _can_ hold, and in fact must. For the absolute reality of personal intelligences, at once individual and universally recognizant of others, is called for by other conceptions fundamental to philosophy. These other fundamental concepts can no more be counted out or ignored than those we have hitherto considered; and when we take them up, we shall see how vastly more significant they are. They alone will prove supreme, truly organizing, normative; they alone can introduce gradation in truths, for they alone introduce the judgment of worth, of valuation; they alone can give us counsels of perfection, for they alone rise from those elements in our being which deal with ideals and with veritable Ideas. So let us proceed to them. * * * * * Our path into their presence, however, is through another pair, not so plainly antithetic as those we have thus far considered. This pair that I now mean is Time and Space, which, though not obviously antinomic, yet owes its existence, as can now be shown, to that profoundest of concept-contrasts which we earlier considered under the head of Subject and Object, when the Object takes on its only adequate form of Other Subject. But in passing from the contrast One and Many towards its rational transformation into the moral society of Mind and Companion Minds, we break into this pair of Time and Space, and must make our way through it by taking in its full meaning. Time and Space play an enormous part in all our empirical thinking, our actual use of thought in our sense-perceptive life. And no wonder; for, in coöperation, they form the postulate and condition of all our possible sensuous consciousness. Only on them as backgrounds can thought take on the peculiar clearness of an image or a picture; only on the screens which they supply can we literally _depict_ an object. And this clarity of outline and boundary is so dear to our ordinary consciousness, that we are prone to say there is no sufficient, no real clearness, unless we can clarify by the bounds either of place or of date, or of both. In this mood, we are led to deny the reality and validity of thought altogether, when it cannot be defined in the metes and bounds afforded by Time or by Space: that which has no date nor place, we say,--no extent and no duration,--cannot be real; it is but a pseudo-thought, a pretense and a delusion. Here is the extremely plausible foundation of the philosophy known as sensationism, the refined or second-thought form of materialism, in which it begins its euthanasia into idealism.