It is necessary for me to append a few words as to the possible connexion between the foregoing criticism of the first volume of Dr. Bosanquet’s _Gifford Lectures_ and the subject-matter of the second volume, which appeared while I was preparing the manuscript of this book for the press. I have been able only to inspect its contents and to inform myself about the ways in which it has impressed some of its representative critics. What I have thus learned does not, in my opinion, make it necessary for me to unsay or to rewrite what I have said in this chapter. My desire was to indicate the kind of criticism that the pragmatists and the humanists, as far as I understand them, would be inclined to make of Absolutism as represented in the _Principle of Individuality and Value_ as the last significant Anglo-Hegelian output. This, I think, I have done, and the reader may be desirably left to himself to settle the question of the relation of the first of Dr. Bosanquet’s books to its companion volume that appeared in the following calendar year. I cannot, however, be so wilfully blind to the existence of this second great “Gifford” book of his as to appear to ignore the fact, that on its very face and surface it seems to do many of the things that I have allowed myself to signalize as things that Absolutism and Anglo-Hegelianism have not done, or have done but imperfectly. Its very title, _The Value and Destiny of the Individual_, and the titles of many of its chapters, and the reception accorded to it in such instructive reviews as those of Professor Sir Henry Jones and Professor Muirhead (in the July numbers of the _Hibbert Journal_ and _Mind_ respectively), are to my mind convincing proof that it is by far the most serious Anglo-Hegelian attempt of the passing generation to deal with many of the objections that have been brought against Rationalistic Idealism by the pragmatists and the voluntarists, by the defenders of faith and feeling and experience, and (before all these recent people) by many independent idealist writers of our time in England and elsewhere. In the interest of truth and of the thinking public generally, I append the mere titles of some of the chapters and divisions of Dr. Bosanquet’s second volume: “The Value of Personal Feeling, and the Grounds of the Distinctness of Persons,” “The Moulding of Souls,” “The Miracle of Will,” the “Hazards and Hardships of Finite Selfhood,” the “Stability and Security of Finite Selfhood,” “The Religious Consciousness,” “The Destiny of the Finite Self,” “The Gates of the Future.” There is in all the rich content that is thus indicated, and in all the high and deep discussion of “the ideas of a lifetime” that it includes, a veritable mine of philosophical reflection for the reader who desires to think in a connected, or Hegelian, manner about things--a mine, too, that is at least indicative of the wide territory both of fact and of principle upon which pragmatist