philosophy must enter before it can become a true philosophy. I cannot find, however--this was surely not to be expected in a thinker of Dr. Bosanquet’s power--that the principles of argumentation that determined the nature and contents of the earlier volume have undergone any modification in its success or successor; indeed, what is here offered, and discovered by the reader and the critics, is but a continuation and application of the same dialectic principles to “finite beings, that is, in effect to human souls.” If any one will take upon himself the task of estimating the success or the non-success of the enterprise he will travel through a piece of philosophical writing that is as comprehensive and as coherent, and as elevating in its tone, as anything that has appeared from the Neo-Hegelian camp. The things that I chiefly feel and believe about it are, firstly, that its account of the facts of life and thought are, again, all determined by certain presuppositions about conceivability and about the principles of contradiction and negation; secondly, that it is still the same “whole” of logic that is to it the test of all reality and individuality; and, thirdly, that it is, again, a great pity that Dr. Bosanquet should not have acted upon some sort of recognition of the relation of his own dialectical principles to those of his master Hegel, or to those of some of his Neo-Hegelian predecessors in England and America. Although it is almost an impertinence on the part of one who has just made the acquaintance of this outstanding volume to speak in any detail of its contents, I can indicate part of my meaning by pointing out that it is throughout such things as “finite mind,” the “finite mind” that is “best understood by approaching it from the side of the continuum” [the “whole”], the “finite mind” that is “shaped by the universe,” that is “torn between existence and self-transcendence,” “appearance,” an “externality which is the object of mind,” the “positive principle of totality or individuality manifesting itself in a number of forms,” “good” and “evil as attitudes concerning a creature’s whole being,” “volition” in terms of the “principle that there is for every situation a larger and more effective point of view than the given”--that are discussed, and not the real persons who have _what they call_ “minds” and “volitions” and “attitudes,” and who invent all these principles and distinctions to describe the world of their experience and the world of their thoughts. As against him Pragmatism and Humanism would, I think, both insist that the first reality for all thought and speculation is not the “logical whole” that underlies, in the mind of the thinker, the greater number of all his categories and distinctions, but the life and the lives of the persons in a world of inter-subjective intercourse, wherein these points of view are used for different purposes. And I cannot see how Dr. Bosanquet is entitled