[2] The idea of Causality was by Kant identified with the idea of logical connexion, _i.e._ the relation of the premisses of a syllogism to its conclusion; but this does not involve _time_ at all, and _time_ is essential to the idea of Causality. For an admirable vindication of our immediate consciousness of Causality see Professor Stout's chapter on 'The Concept of Mental Activity' in _Analytic Psychology_ (Book II. chap. i.). [3] _Excursion_, Book IV. [4] For the further development of this argument see Lecture IV. [5] See especially the earlier chapters of _The Philosophy of the Unconscious_ (translated by W. C. Coupland). [6] Of course passages can be quoted from Hegel himself which suggest the idea that God is Will as well as Thought; I am speaking of the general tendency of Hegel and many of his disciples. Some recent Hegelians, such as Professor Boyce, seem to be less open to this criticism, but there are difficulties in thinking of God as Will and yet continuing to speak of ultimate Reality as out of Time. [7] It may be objected that this is true only of 'conceptual space' (that is, the space of Geometry), but not of 'perceptual space,' _i.e._ space as it presents itself in a child's perception of an object. The distinction is no doubt from many points of view important, but we must not speak of 'conceptual space' and 'perceptual space' as if they had nothing to do with one another. If the relations of conceptual space were not in some sense contained or implied in our perceptions, no amount of abstraction or reflection could get the relations out of them. [8] _Sociology_, vol. iii. p. 172. [9] _Naturalism and Agnosticism_, vol. ii. pp. 191-2. [10] For a further discussion of the subject the reader may be referred to my essay on 'Personality in God and Man' in _Personal Idealism_. {58} LECTURE III GOD AND THE MORAL CONSCIOUSNESS A course of purely metaphysical reasoning has led us up to the idea of God--that is to say, of a conscious and rational Mind and Will for which the world exists and by which that world and all other spirits are caused to exist. I have passed over a host of difficulties--the relation of God to time, the question whether or in what sense the world may be supposed to have a beginning and an end, the question of the relation in which God, the universal Mind, stands to other minds, the question of Free-will. These are difficulties which would involve elaborate metaphysical discussions: I shall return to some of them in a later lecture. It must suffice for the present to say that more than one answer to many of these questions might conceivably be given consistently with the view of the divine nature which I have contended for. All that I need insist on for my present purpose is-- (1) That God is personal in the sense that He is a {59} self-conscious, thinking, willing, feeling Being, distinguishable from each and all less perfect minds.