everything gets its due; the thorough mechanical explicability of bodily phenomena, and the law of the conservation of energy and of matter, and, on the other hand, very decisively also, the independence and uniqueness of law which can no longer be denied to the psychical. And from this latter standpoint sharp protests are raised against all materialistic distortions. The only thing denied is the old idea of the “influxus physicus,” the idea, that is, that mind can operate beyond itself and take effect on the physical world, and conversely the physical world upon it. This again is regarded as a breach of the law of the conservation of energy. For if the bodily affects consciousness, then at a given moment a certain amount of energy must be transformed into something that is not energy. And if consciousness affects the bodily, a process of movement must suddenly occur, for which no previous equivalent of energy can be shown. This standpoint is most impressively set forth in Paulsen’s widely read “Introduction to Philosophy.” The same ideas form the central feature in the work of Fechner, which is having such a marked renaissance to-day. It seems as though all higher estimates of spirit, even the religious estimate, could quite well rest upon this basis. For full scope is here given to the idea that mind and the mental sciences have their own particular field. God, as the absolute all-consciousness and self-consciousness, comprehending within Himself all individual consciousness, is thought of as the eternal correlate of this universe in space. And the theory has room also for a belief in immortality. Of all imaginative attempts to make the idea of immortality clear and possible, undoubtedly that of Fechner is the grandest and most effective. And it, too, is based entirely upon the idea of parallelism. (Yet as a matter of fact it could be shown that neither mortality nor immortality really fit into the scheme of this conception.) Though its main features are very similar as set forth by its various champions, this theory differs according to the way in which this astonishing and mysterious co-ordination, this parallelism itself, is explained. How is it that “thought” and “extension” can correspond to one another?