be, to supply the "element," or "medium," that will render such pure percepts possible. This doctrine of Kant's is certainly plausible; indeed, it is impressively so; and it has taken a vast hold in the world of science, and has reinforced the popular belief in the unreality of thought apart from Time and Space; an unreality which it is an essential part of Kant's system to establish critically. But as a graver result, it has certainly tended to discredit the belief in personal identity as an abiding and immutable reality, enthroned over the mutations of things in Time and Space; since all that is in these is numbered and is mutable, and is rather many than one, yet nothing is believed real except as it falls under them, at any rate under Time. And with this decline of the belief in a changeless self, has declined, almost as rapidly and extensively, the belief in immortality. Or, rather, the permanence and the identity of the person has faded into a question regarded as unanswerable; though none the less does this agnostic state of belief tend to take personality, in any responsible sense of the word, out of the region of practical concern. With what is unknowable, even if existing, we can have no active traffic; 't is for our conduct as if it were not. So it behooves us to search if this prevalent view about the relation of One and Many to Time and Space is trustworthy and exact. What place and function in philosophy must Space and Time be given?--for they certainly have a place and function; they certainly are among the inexpugnable conceptions with which thought has to concern itself when it undertakes to gain a view of the whole. But it may be easy to give them a larger place and function than belong to them by right. Is it true, then, that the One and the Many--that the system of Numbers, in short--are unthinkable except as in Space and Time, or, at any rate, in Time? Or, to put the question more exactly, as well as more gravely and more pertinently, Are Space and Time the true _principia individui_, and is Time preëminently the ultimate _principium individuationis_? Is there accordingly no individuality, and no society, no associative assemblage, except in the fleeting world of phenomena, dated and placed? Simply to ask the question, and thus bring out the full drift of this Kantian doctrine, is almost to expose the absurdity of it. Such a doctrine, though it may be wisely refusing to confound personality, true individuality, with the mere logical singular; nay, worse, with a limited and special illustration of the singular, the one _here_ or the one _there_, the one _now_ or the one _then_; nevertheless, by confining numerability to things material and sensible, makes personal identity something unmeaning or impossible, and destroys part of the foundation for the relations of moral responsibility. Though the vital trait of the person, his genuine individuality, doubtless lies, not in his being