interests of the former reality that the latter certainties exist. The apparent opposition between faith and reason would be surmounted by a philosophy that should make consciousness of ourselves _as persons_ the primal certainty, and all other forms of consciousness or of knowledge secondary and tributary, as it were, to this. [334] I am aware that there is a difference between the “universal” of ordinary formal logic and Dr. Bosanquet’s (or Hegel’s) “concrete universal,” but it is needless for me to think of it here. Dr. Bosanquet uses in his Lectures the phrase “logical universal” for his “concrete universal” or his principle of positive coherence. It is always logical coherence that he has in view. [335] “For everywhere it is creative Logic, the nature of the whole working in the detail, which constitutes experience, and is appreciable in so far as experience has value.” Now Logic of itself does not thus “work” or “do” anything. It is men or persons who do things by the help of logic and reasoning and other things--realities and forces, etc. [336] Cf. p. 31. “We are minds,” he says, “_i.e._ living microcosms, not with hard and fast limits, but determined by our range and powers which fluctuate very greatly.” My point simply is that this is too intellectualistic a conception of man’s personality. We have minds, but we are not minds. [337] See p. 192. “But as the self is essentially a world of content engaged in certain transformations”; and p. 193, “a conscious being ... is a world ... in which the Absolute begins to reveal its proper nature.” How can a “world of content” [that is to say, the “sphere of discourse” of what some person is thinking for some purpose or other] be “engaged” in certain transformations? It is the _person_, or the thinker, who is transforming the various data of his experience for his purposes as a man among men. It is time that philosophy ceased to make itself ridiculous by calmly writing down such abstractions as if they were facts. [338] Cf. “Mind as the significance and interpretation of reality,” p. 27. [339] “Mind has nothing of its own but the active form of totality, everything positive it draws from Nature.” [340] This again is an abstraction, and how on earth can it be said that “mind” and conscious life “reflect” merely certain abstractions (or creations) of their own? They have invented such terms as “content” for certain purposes, and their own being and nature is therefore more than these terms. Mind is not a “content”; it makes all other things “contents” for itself. [341] It has even there, according to Dr. Bosanquet, only its purely theoretic function of working after its own perfection in the way of attaining to a logical “universal.” “The peculiarity of mind for us, is to be a world of experience working itself out towards harmony and completeness.” This is simply not true. [342] “Finite consciousness, whether animal or human, did not make its body.”