inductively, and by careful consideration of the revelation we have before us in the world and in humanity let us build up our idea of God. Renouvier is anxious that we should examine the data upon which we may found “rational hypotheses” as to the nature of God. The Critical Philosophy has upset the demonstrations of the existence of God, which were based upon causality and upon necessary existence (the cosmological and ontological proofs). Neo-criticism not only establishes the existence of God as a rational hypothesis, but “this point of view of the divine problem is the most favourable to the notion of the personality of God. The personality of God seems to us to be indicated as the looked-for conclusion and almost necessary consummation of the probabilities of practical reason.”[27] [27] _Psychologie rationnelle_, vol. 2, p. 300. The admission of ends, of finality, or purpose in the universe is frequently given as involving a supreme consciousness embracing this teleology. Also it is argued that Good could not exist in its generality save in an external consciousness—that is, a divine mind. By recalling the objections to a total synthesis of phenomena, Renouvier refutes both these arguments which rest upon erroneous methods in ontology and in theology. The explanation of the world by God, as in the cosmological argument, is fanciful, while the ontological argument leads us to erect an unintelligible and illogical absolute. Renouvier regards God as existing as a general consciousness corresponding to the generality of ends which man himself finds before him, finite, limited in power and in knowledge. But in avowing this God, Renouvier points him out to us as the first of all beings, a being like them, not an absolute, but a personality, possessing (and this is important) the perfection of morality, goodness and justice. He is the supreme personality in action, and as a perfect person he respects the personality of others and operates on our world only in the degree which the freedom and individuality of persons who are not himself can permit him, and within the limits of the general laws under which he represents to himself his own enveloped existence. This is the hypothesis of unity rendered intelligible, and as such Renouvier claims that it bridges in a marvellous manner the gap always deemed to exist between monotheism and polytheism—the two great currents of religious thought in humanity. The monotheists have appeared intolerant and fanatical in their religion and in their deity (not in so far as it was manifest in the thoughts of the simple, who professed a faith of the heart, but as shown in the ambitious theology of books and of schools), bearing on their banner the signs of a jealous deity, wishing no other gods but himself, declaring to his awed worshippers: “I am that I am; have no other gods but me!” On the other hand, the polytheistic peoples have been worshippers of beauty and goodness in all things, and where