In the evolution of the ontological problem, as compared with the form in which it was left by the critical philosophy, the past century has also made some notable advances. To deny this would be to discredit the development of human knowledge so far as to say that we know no more about what nature is, and man is, than was known a hundred years ago. To say this, however, would not be to speak truth of fact. And here we may not unnaturally grow somewhat impatient with that metaphysical fallacy which places an impassable gulf between Reality and Experience. No reality is, of course, cognizable or believable by man which does not somehow show its presence in his total experience. But no growth of experience is possible without involving increase of knowledge representing Reality. For Reality is no absent and dead, or statical, Ding-an-Sich. Cognition itself is a commerce of realities. And are there not plain signs that the more thoughtful men of science are becoming less averse to the recognition of the truth of ontological philosophy; namely, that the deeper meaning of their own studies is grasped only when they recognize that they are ever face to face with what they call Energy and we call Will, and with what they call laws and we call Mind as significant of the progressive realization of immanent ideas. This Ultimate Reality is so profound that neither science nor philosophy will ever sound all its depths, and so comprehensive as more than to justify all the categories of both. Probably, on the whole, there has been less progress made toward a satisfactory solution of the problems offered by the value-judgments of ethics and religion, in the form in which these problems were left by the critical philosophy. The century has illustrated the truth of Falckenberg's statement: "In periods which have given birth to a skeptical philosophy, one never looks in vain for the complementary phenomenon of mysticism." Twice during the century the so-called "faith-philosophy," or philosophy of feeling, has been borne to the front, to raise a bulwark against the advancing hosts of agnostics--occasioned in the first period by the negations of the Kantian criticism, and in the second by the positive conclusions of the physical and biological sciences. This form of protesting against the neglect or disparagement of important factors which belong to man's æsthetical, ethical, and religious experience, is reasonable and must be heard. But the extravagances with which these neglected factors have been posited and appraised, to the neglect of the more definitively scientific and strictly logical, is to be deplored. The great work before the philosophy of the present age is the reconciliation of the historical and scientific conceptions of the Universe with the legitimate sentiments and ideals of art, morality, and religion. But surely neither rationalism nor "faith-philosophy" is justified in pouring out the living child with the muddy water of the bath.