I protest that if some great Power would agree to make me always think what is true and do what is right, on condition of being turned into a sort of clock and wound up every morning before I got out of bed, I should instantly close with the offer. The only freedom I care about is the freedom to do right; the freedom to do wrong I am ready to part with on the cheapest terms to any one who will take it of me. But when the Materialists stray beyond the borders of their path and begin to talk about there being nothing else in the universe but Matter and Force and Necessary Laws, and all the rest of _their_ "grenadiers," I decline to follow them. I go back to the point from which we started, and to the other path of Descartes. I remind you that we have already seen clearly and distinctly, and in a manner which admits of no doubt, that all our knowledge is a knowledge of states of consciousness. "Matter" and "Force" are, so far as we can know, mere names for certain forms of consciousness. "Necessary" means that of which we cannot conceive the contrary. "Law" means a rule which we have always found to hold good, and which we expect always will hold good. Thus it is an indisputable truth that what we call the material world is only known to us under the forms of the ideal world; and, as Descartes tells us, our knowledge of the soul is more intimate and certain than our knowledge of the body. If I say that impenetrability is a property of matter, all that I can really mean is that the consciousness I call extension, and the consciousness I call resistance, constantly accompany one another. Why and how they are thus related is a mystery. And if I say that thought is a property of matter, all that I can mean is that, actually or possibly, the consciousness of extension and that of resistance accompany all other sorts of consciousness. But, as in the former case, why they are thus associated is an insoluble mystery. From all this it follows that what I may term legitimate materialism, that is, the extension of the conceptions and of the methods of physical science to the highest as well as the lowest phenomena of vitality, is neither more nor less than a sort of shorthand Idealism; and Descartes' two paths meet at the summit of the mountain, though they set out on opposite sides of it. The reconciliation of physics and metaphysics lies in the acknowledgment of faults upon both sides; in the confession by physics that all the phaenomena of nature are, in their ultimate analysis, known to us only as facts of consciousness; in the admission by metaphysics, that the facts of consciousness are, practically, interpretable only by the methods and the formulae of physics: and, finally, in the observance by both metaphysical and physical thinkers of Descartes' maxim--assent to no proposition the matter of which is not so clear and distinct that it cannot be doubted.