Berkeley no doubt did not adequately appreciate the importance of the distinction between mere sensations and mental relations. In the paragraph which I have read to you he tends to explain space away into mere subjective feelings: in this respect and in many others he has been corrected by Kant and the post-Kantian Idealists. Doubtless we cannot analyse away our conception of space or of substance into mere feelings. But relations imply mind no less than sensations. Things are no mere {16} bundles of sensations; we do think of them as objects or substances possessing attributes. Indeed to call them (with Berkeley), 'bundles of sensations' implies that the bundle is as important an element in thinghood as the sensations themselves. The bundle implies what Kant would call the intellectual 'categories' of Substance, Quantity, Quality, and the like. We do think objects: but an object is still an object of thought. We can attach no intelligible meaning to the term 'object' which does not imply a subject. If there is nothing in matter, as we know it, which does not obviously imply mind, if the very idea of matter is unintelligible apart from mind, it is clear that matter can never have existed without mind. What then, it may be asked, of the things which no human eye has ever seen or even thought of? Are we to suppose that a new planet comes into existence for the first time when first it sails into the telescope of the astronomer, and that Science is wrong in inferring that it existed not only before that particular astronomer saw it, but before there were any astronomers or other human or even animal intelligences upon this planet to observe it? Did the world of Geology come into existence for the first time when some eighteenth-century geologist first suspected that the world was more than six thousand years old? Are all those ages of past {17} history, when the earth and the sun were but nebulae, a mere imagination, or did that nebulous mass come into existence thousands or millions of years afterwards when Kant or Laplace first conceived that it had existed? The supposition is clearly self-contradictory and impossible. If Science be not a mass of illusion, this planet existed millions of years before any human--or, so far as we know, any animal minds--existed to think its existence. And yet I have endeavoured to show the absurdity of supposing that matter can exist except for a mind. It is clear, then, that it cannot be merely for such minds as ours that the world has always existed. Our minds come and go. They have a beginning; they go to sleep; they may, for aught that we can immediately know, come to an end. At no time does any one of them, at no time do all of them together, apprehend all that there is to be known. We do not create a Universe; we discover it piece by piece, and after all very imperfectly. Matter cannot intelligibly be supposed to exist apart from Mind: and yet it