My second reason for distrusting subjectivism is based on the particular content of experience. Our historical knowledge tells us of ages in the past when, so far as we can see, no living being existed on earth. Again it also tells us of countless star-systems, whose detailed history remains beyond our ken. Consider even the moon and the earth. What is going on within the interior of the earth, and on the far side of the moon! Our perceptions lead us to infer that there is something happening in the stars, something happening within the earth, and something happening on the far side of the moon. Also they tell us that in remote ages there were things happening. But all these things which it appears certainly happened, are either unknown in detail, or else are reconstructed by inferential evidence. In the face of this content of our personal experience, it is difficult to believe that the experienced world is an attribute of our own personality. My third reason is based upon the instinct for action. Just as sense-perception seems to give knowledge of what lies beyond individuality, so action seems to issue in an instinct for self-transcendence. The activity passes beyond self into the known transcendent world. It is here that final ends are of importance. For it is not activity urged from behind, which passes out into the veiled world of the intermediate subjectivist. It is activity directed to determinate ends in the known world; and yet it is activity transcending self and it is activity within the known world. It follows therefore that the world, as known, transcends the subject which is cognisant of it. The subjectivist position has been popular among those who have been engaged in giving a philosophical interpretation to the recent theories of relativity in physical science. The dependence of the world of sense on the individual percipient seems an easy mode of expressing the meanings involved. Of course, with the exception of those who are content with themselves as forming the entire universe, solitary amid nothing, everyone wants to struggle back to some sort of objectivist position. I do not understand how a common world of thought can be established in the absence of a common world of sense. I will not argue this point in detail; but in the absence of a transcendence of thought, or a transcendence of the world of sense, it is difficult to see how the subjectivist is to divest himself of his solitariness. Nor does the intermediate subjectivist appear to get any help from his unknown world in the background.