so what we conceive in God under the concept of will, we must not identify in thought with what we conceive in Him under the concept of intellect, nor may we with impunity confound either in our thought with the Nature or Essence of the Divine Being.”(109) (_c_) Philosophers who deny the validity of all the arguments advanced by theists in proof of the existence of a transcendent Supreme Being, distinct from the world of direct human experience, endeavour to account in various ways for the intrinsic possibility of abstract essences. Agnostics either deny to these latter any reality whatsoever (16), or else declare the problem of their reality insoluble. Monists of the materialist type—who try to reduce all mind to matter and its mere mechanical energies (11)—treat the question in a still more inadequate and unsatisfactory manner; while the advocates of idealistic monism, like Hegel and his followers, refer us to the supposed Immanent Mind of the universe for an ultimate explanation of all intrinsic possibility. Certainly this must have its ultimate source in some mind; and it is not in referring us to an Eternal Mind that these philosophers err, but in their conception of the relation of this mind to the world of direct actual experience. It is not, however, with such theories we are concerned just now, but only with theories put forward by theists. And among these latter it is surprising to find some few(110) who maintain that the intrinsic possibility of abstract essences depends ultimately and exclusively on these essences themselves, irrespective of things actually experienced by the human mind, irrespective of the human mind itself, and irrespective of the Divine Mind and the Divine Nature.