mistaken one class of human experiences, and so was led to deny the actuality of the most profound and important faculty of the human mind. In view of the foregoing results, one need not hesitate to say that, whether he ever attempted it or not, Kant never "has clearly shown that the idea of the unconditioned can have no objective reality," for it is impossible to do this, the opposite being the truth. Its objective reality is God; it therefore "conveys" to us the most important "knowledge," and "involves" no "contradictions." Moreover, unconditionedness is a "simple," "positive," "notion," and not "a fasciculus of negations"; but is an attribute of God, who comprehends all positives. A little after, Hamilton says: "And while he [Kant] appropriated Reason as a specific faculty to take cognizance of these negations, hypostatized as positive, under the Platonic name of _Ideas_," &c. Here, again, the psychological question arises, Is the Reason such a faculty? Are its supposed objects negations? Are they hypostatized as positive? Evidently, if we establish an affirmative answer to the first question, a negative to the others follows directly, and the logician's system is a failure. Again, the discrimination of thought into _positive_ and _negative_ is simply absurd. All thought is _positive_. The phrase, negative thought, is only a convenient expression for the refusal of the mind to think. But "Ideas" are not thoughts at all, in the strict sense of that term. It refers to the operations of the mind upon objects which have been presented. Ideas are a part of such objects. All objects in the mind are positive. The phrase, negative object, is a contradiction. But, without any deduction, we see immediately that ideas are positives. The common consciousness of the human race affirms this.