individuals, to the evolution of the life of the world, or the life of the infinite number of worlds that make up what we think of as the universe. (7) The remarkable contradiction between Dr. Bosanquet’s calm rejection in his argumentation of all “naïve ideas” and his own naïve or Greek-like faith in reason, in the substantial existence of the concept or the idea over and above the phenomena and the phenomenal experiences which it is used to intepret. Lastly, as for the matter of the _non-moralism or the essentially anti-ethical character of_ “Individuality and Value,” this is a characteristic of the book that should, as such, be partly apparent from what has already been said, in respect of its main argument and its main contentions, and in respect of the apparent contributions of Pragmatism and Humanism to philosophy generally. The abstractionism of the book, and the absence in it of any real provision for the realities of purpose and of accomplishment (and even of “movement” and “process” in any real sense of these words), are all obviously against the interests of ethics and of conduct, as purposive, human action. So, too, are the findings of the critics that Dr. Bosanquet’s “Absolute” is not a reality (for, with Professor Taylor and others, man _must_[367] have an Absolute, or a God, in _whom he can believe as real_) that inspires to action and to motive on the part of ordinary human beings. And it is also fatal to the ethical interests of his book that he does not see with the pragmatists that our human actions and reactions must be regarded as part of what we mean by “reality.” And so on. Apart, however, from these and other hostile pre-suppositions the following would seem to be the chief reasons for pronouncing, as unsatisfactory, the merely incidental treatment that is accorded in “Individuality and Value” to ethics and to the ethical life. (1) It is not “conduct” or the _normative_[368] voluntary actions of human beings (in a world or society of real human beings) requiring “justice” and “guidance” and “help” that is discussed in these Lectures, but abstractions like “desire,” or “ordinary desire,” or “the selective conations of finite minds,” or “the active form of a totality of striving” or [worst of all] the “self _as it happens to be_,” that are discussed there. (2) Even if conduct, as of course an “organic totality” in its way, be faced for the nonce in “Individuality and Value,” it is invariably branded and thought of by Dr. Bosanquet as “naïve morality,”[369] and it is forthwith promptly transformed and transmuted, in the most open and unabashed manner in the interests and exigencies of (1) logical theory, (2) aesthetics and aesthetic products [perhaps Dr. Bosanquet’s deepest or most emotional interest], and (3) metaphysical theory of a highly abstract character.