of conditions presented in it with those presented in the others, as if it were the absolute Totality of all Conditions, while the two others are only "relative totalities,"--which would be as much as to say they were only pseudo-totalities, both being conditioned instead of being unconditioned. But there seems to be no evidence, not even an indication, that disjunctive reasoning conditions categorical or conditional--that it constitutes the whole kingdom, in which the other two orders of reasoning form dependent provinces, or that for final validation these must appeal to the disjunctive series and the Idea that controls it. On the contrary, any such relation seems disproved by the fact that the three types of syllogism apply alike in all subject-matter, psychic or physical, subjective or objective, concerning the Self or concerning the World,--yes, concerning other Selves or even concerning God; whereas, if the relation were a fact, it would require that only disjunctive reasoning can deal with the Unconditioned, and that conditional must confine itself to cosmic material, while categorical pertains only to the things of inner sense. Such considerations cannot but shake our confidence in the inquisition to which Kant has submitted the Ideas of Reason, both as regards what they really mean and how they are to be correlated. At all events, the analysis of logical procedure and connection on which his account of them is based is full of the confusions and oversights that have now been pointed out, and justifies us in saying that his case is not established. Hence we are not bound to follow when his three successors, or their later adherents, proceed in acceptance of his results, and advance into various forms of idealism, all of the monistic type, as if the general relation between the three Ideas had been demonstrably settled by Kant in the monist sense, despite his not knowing this, and that all we have to do is to disregard his recorded protests, and render his results consistent, and our idealism "absolute," by casting out from his doctrine the distinction between the Theoretical and the Practical Reason, with the "primacy" of the latter, through making an end of his assumed world of _Dinge an sich_, or "things in themselves." This movement, I repeat, we are not bound to follow: a rectification of view as to the meaning of the three Ideas becomes possible as soon as we are freed from Kant's entangled method of discovering and defining them; and when this rectification is effected, we shall find that the question between monism and rational or harmonic pluralism is at least open, to say no more. Nay, we are not to forget that by the results of our analysis of the concepts One and Many, Time and Space, and the real relation between them, plural metaphysics has already won a precedence in this contest. THE DEVELOPMENT OF PHILOSOPHY IN THE NINETEENTH CENTURY BY GEORGE TRUMBULL LADD