And what, now, are the accurate, the adequate meanings of the three Ideas?--what _does_ our profoundest thought intend by the Soul, by the World, by God? We know how Kant construed them, in consequence of the course by which he came critically (as he supposed) upon them,--as respectively the paramount Subject of experiences; the paramount Object of experiences, or the Causal Unity of the possible series of sensible objects; and the complete Totality of Conditions for experience and its objects, itself therefore the Unconditioned. It is worth our notice, that especially by his construing the idea of God in this way, thus rehabilitating the classical and scholastic conception of God as the Sum of all Realities, he laid the foundation for that very transfiguration of mysticism, that idealistic monism, which he himself repudiated, but which his three noted successors in their several ways so ardently accepted, and which has since so pervaded the philosophic world. But suppose Kant's alleged critical analysis of the three Ideas and their logical basis is in fact far from critical, far from "exactly discriminative,"--and I believe there is the clearest warrant for declaring that it is,--then the assumed "undeniable critical basis" for idealistic monism will be dislodged, and it will be open to us to interpret the Ideas with accuracy and consistency--an interpretation which may prove to establish, not at all any monism, but a rational pluralism. And this will also reveal to us, I think, that our prevalent construing of the Unconditioned and the Conditioned, the Necessary and the Contingent, the Infinite and the Finite, the Absolute and the Relative, suffers from an equal inaccuracy of analysis, and precisely for this reason gives a plausible but in fact untrustworthy support to the monistic interpretation of God, and Soul, and World; or, as Hegel and his chief adherents prefer to name them, God, Mind, and Nature. If the Kantian analysis stands, then it seems to follow, clearly enough, that God is the Inclusive Unit which at once embraces Mind and Nature, Soul and World, expresses itself in them, and imparts to them their meaning; and the plain dictate then is, that Kant's personal prejudice, and the personal prejudices of others like him, in favor of a transcendent God, must give way to that conception of the Divine, as immanent and inclusive, which is alone consistent with its being indeed the Totality of Conditions,--the Necessary Postulate, and the Sufficient Reason, for both Subject and Object.