a substance, a 'something not ourselves which makes for righteousness.' _Things_ do not 'make for righteousness'; and in using the term Person we shall at least make it clear that we do not think of Him as a 'thing,' or a collection of things, or a vague substratum of things, or even a mere totality of minds like our own.[10] LITERATURE As has been explained in this Lecture, many idealistic writers who insist upon the necessity of God as a universal, knowing Mind to explain both the existence of the world and our knowledge of it, are more or less ambiguous about the question whether the divine Mind is to be thought of as willing or causing the world, though passages occur in the writings of most of them which tend in this direction. 'God {57} must be thought of as creating the objects of his own thought' is a perfectly orthodox Hegelian formula. Among the idealistic writers (besides Berkeley) who correct this--as it seems to me--one-sided tendency, and who accept on the whole the view of the divine Causality taken in this Lecture, may be mentioned Lotze, the 9th Book of whose _Microcosmus_ (translated by Miss Elizabeth Hamilton and Miss Constance Jones) or the third Book of his _Logic_ (translation ed. by Prof. Bosanquet), may very well be read by themselves (his views may also be studied in his short _Philosophy of Religion_--two translations, by the late Mrs. Conybeare and by Professor Ladd); Pfleiderer, _Philosophy and Development of Religion_, especially chapter v.; and Professor Ward's _Naturalism and Agnosticism_. Among the non-idealistic writers who have based their argument for the existence of God mainly or largely upon the consideration that Causality is unintelligible apart from a rational Will, may be mentioned--among older writers Reid, _Essays on the Active Powers of Man_, Essay I. (especially chapter v.), and among more recent ones Martineau, _A Study of Religion_. Flint's _Theism_ may be recommended as one of the best attempts to state the theistic case with a minimum of technical Metaphysic. Two little books by Professor Andrew Seth (now Seth Pringle-Pattison), though not primarily occupied with the religious problem, may be mentioned as very useful introductions to Philosophy--_The Scottish Philosophers_ and _Hegelianism and Personality_. [1] Of course deeply religious men like Green who have held this view did not admit, or did not realize, such consequences. The tendency here criticized is undoubtedly derived from Hegel, but passages suggestive of the opposite view can be extracted from his writings, e.g.: 'God, however, as subjective Power, is not simply will, intention, etc., but rather immediate Cause' (_Philosophy of Religion_, Eng. trans., ii. p. 129).