(8) It is just possible that some one might suggest that the first of my objections might be met by the allegation that there is nothing in the scheme which forbids us to suppose that the whole of Nature is known to more than one of the spirits which make up Reality, though not to all, or indeed any, of the human and non-human spirits known to us. I should reply (_a_) that the considerations which lead to the hypothesis of one omniscient Being do not require more than one such spirit, and _entia non sunt multiplicanda praeter necessitatem_; (_b_) such a scheme would still be open to Objection 7. If it is a speculative possibility that all Nature may exist in the knowledge of more than one spirit, it cannot well be thought of as willed by more than one spirit. If the Universe, admitted to form an ordered system, is caused by rational will at all, it must surely be caused by one Will. But perhaps a serious discussion of a polytheistic scheme such as this may be postponed till it is seriously maintained. It has not been suggested, so far as I am aware, by Dr. McTaggart himself. (9) The real strength of Dr. McTaggart's system must be measured by the validity of his objections to a Theism such as I have defended. I have attempted to reply to those objections in the course of these Lectures, and more at length in a review of his _Some Dogmas of Religion_ in _Mind_ (N.S.), vol. xv., 1906. [1] Cf. Flint's _Theism_, Ed. v., p. 117 and App. xi. [2] The most illuminating discussion of time and the most convincing argument for its 'objectivity' which I know, is to be found in Lotze's _Metaphysic_, Book II. chap. iii., but it cannot be recommended to the beginner in Metaphysic. A brilliant exposition of the view of the Universe which regards time and change as belonging to the very reality of the Universe, has recently appeared in M. Bergson's L'Evolution Creatrice, but he has hardly attempted to deal with the metaphysical difficulties indicated above. The book, however, seems to me the most important philosophical work that has appeared since Mr. Bradley's _Appearance and Reality_, and though the writer has hardly formulated his Natural Theology, it constitutes a very important contribution to the theistic argument. Being based upon a profound study of biological Evolution, it may be specially commended to scientific readers. [3] Such a view is expounded in Dr. Schiller's early work _The Riddles of the Sphinx_ and in Professor Howison's _The Limits of Evolution_. The very distinguished French thinker Charles Renouvier (_La Nouvelle Monadologie_, etc.), like Origen, believed that souls were pre-existent but created. [4] I use the word 'causally connected' in the popular or scientific sense of the word, to indicate merely an actually observed psycho-physical law.