Lotze, then, conceives the monads to be organically related, and so combined into one world. He himself inclines to regard them as all dependent upon one supreme Being. But it is to be carefully observed that he does not negative the pluralist hypothesis as inconceivable or impracticable. Indeed, a little later in the same context, he allows that "a multiplicity of beings who share with each other in the creation and control of the world" is more in harmony with the immediate impressions of experience than "the hasty assumption of one only supreme wisdom, from which as their source the imperfections of the world, that in fact are manifest to us, are much more difficult to comprehend." Lotze may thus be summoned as a supporter of the contention (urged in an earlier chapter) that the Pluralist may be a genuine mystic. Interpenetration and co-operation may supply the place of the metaphysical unity at which the Absolutists aim. But the main point here is, that Lotze conceives the universe as organically and spiritually related in all its parts. It all shares in a common life. Of a monadistic character, also, are the two closely related views known as the Mind-Dust theory, and the Mind-Stuff theory. The former postulates particles or atoms of mind, distinct from material atoms, but, like them, pervading all nature, and, under certain conditions, combining to form conscious mind. The latter does not thus separate mind and matter, but assumes that primordial units of mind-stuff sum themselves together and engender higher and more complex states of mind, and themselves constitute what appears to us as matter. James in his larger Psychology keenly criticised this "psychic monadism," and has in his Oxford Lectures on a "Pluralistic Universe," substantially modified his criticism. It is not necessary to enter into further detail, but to grasp the fact that such modern scientists as Clifford inclined to see in the world, at every point, a manifestation of some grade of consciousness, and therefore of kinship. The noted French philosopher, Renouvier, has also resuscitated the monadistic theory in a form more closely allied to that of Leibniz. Discussion of the merits and demerits of these various views is not now in question, but only their value as evidence of the trend towards a critical animism. The inadequacy of the mechanical view came home even to a mathematician like Clifford!