condition of inner sensation. Thus the dualization of the sense-world into inner and outer, psychic and physical, subjective and objective, rests at last on the intrinsically social nature of conscious being; rests on the twofold structure, logically dichotomous, of the self-defining act; and we get the explanation, from the nature of intelligence as such, why the Sense-Forms are necessarily two, and only two. It is no accident that we experience all things sensible in Time or in Space, or in both together; it is the natural expression of our primally intelligent being, concerned as that is, directly and only, with our self and its logically necessary complement, the other selves; and so the natural order, in its two discriminated but complemental portions, the inner and the outer, is founded in that moral order which is given in the fundamental act of our intelligence. It is this resting of Space upon our veritable Objects, the Other Subjects, that imparts to it its externalizing quality, so that things in it are referred to the testing of all minds, not to ours only, and are reckoned external because measured by that which is alone indeed other than we. In this way we may burst the restricting limit which so much of philosophy, and so much more of ordinary opinion, has drawn about our mental powers in view of this contrast Time and Space, especially with reference to the One and the Many, and to the persuasion that plural distinctions, at any rate, cannot belong in the region of absolute reality. Ordinary opinion either inclines to support a philosophy that is skeptical of either Unity or Plurality being pertinent beyond Time and Space, and thus to hold by agnosticism, or, if it affects affirmative metaphysics, tends to prefer monism to pluralism, when the number-category is carried up into immutable regions: to represent the absolutely real as One, somehow seems less contradictory of the "fitness of things" than to represent it as Many; moreover, carrying the Many into that supreme region, by implying the belonging there of mortals such as we, seems shocking to customary piety, and full of extravagant presumption. Still, nothing short of this can really satisfy our deep demand for a moral order, a personal responsibility, nay, an adequate logical fulfillment of our conception of a self as an _intelligence_; while the clarification which a rational pluralism supplies for such ingrained puzzles in the theory of knowledge as that of the source and finality of the contrast Time and Space, to mention no others, should afford a strong corroborative evidence in its behalf. And, as already said, this view enables us to pass the limit which Time and Space are so often supposed to put, hopelessly, upon our concepts of the ideal grade, the springs of all our aspiration. To these, then, we may now pass. * * * * *