[20] British students of philosophy are quite well aware that it was the religious and the spiritual motive that seemed to weigh most with Hutchison Stirling and John Caird and Green in their attempts (thirty years ago) to introduce German transcendental philosophy to their fellow-countrymen. Stirling was impressed with the idea of a working correspondence between Hegelianism and Calvinism. John Caird’s animus was against the agnosticism of Herbert Spencer and of Mansel, and he found inspiration in this connexion in Hegel’s treatment of Kant’s theory of the limitations of the understanding. And to Green the attractive thing about Kant was his vindication of a “spiritual principle” in “nature,” and in “knowledge,” and in “conduct,” a principle which rendered absurd the naturalism of the evolutionary philosophy. Friends of this spiritualistic interpretation of German Critical Rationalism find its richest and fullest expression in the books of Edward Caird upon the _Evolution of Religion_ and the _Evolution of Theology in the Greek Philosophers_. [21] The idea of a left wing is generally associated in the minds of British students with the destructive criticism of Mr. Bradley in _Appearance and Reality_, in which many, or most, of our ordinary ways of regarding reality (our beliefs in “primary” and “secondary” qualities of matter, in “space” and “time,” in “causation,” “activity,” a “self,” in “things in themselves,” etc.) are convicted of “fatal inconsistencies.” See, however, Professor Pringle-Pattison’s instructive account of his book in _Man’s Place in the Cosmos_, bringing out the positive side. The “left” is represented too, now, in Dr. Bosanquet’s _Individuality and Value_, which we examine below as the last striking output of British transcendentalism or absolutism. See in this entire connexion Professor James Seth’s recent account of the “Idealist Answers to Hume” in his _English Philosophy and Schools of Philosophy_. [22] See p. 244. I find a confirmation of this idea in what a biologist like Professor Needham treats of as the “autogenetic nature of responses” (_General Biology_, p. 474) in animals. [23] See the _Studies in Humanism_ for all the positions referred to, or quoted, or paraphrased, in these two paragraphs.