This view is held also by Bowne, in his Metaphysics. He regards only personality as real. Matter is phenomenal, although it is an activity of the divine will outside of us. Bowne’s phenomenalism is therefore an objective idealism, greatly preferable to that of Berkeley who held to God’s energizing indeed, but only within the soul. This idealism of Bowne is not pantheism, for it holds that, while there are no second causes in nature, man is a second cause, with a personality distinct from that of God, and lifted above nature by his powers of free will. Royce, however, in his Religious Aspect of Philosophy, and in his The World and the Individual, makes man’s consciousness a part or aspect of a universal consciousness, and so, instead of making God come to consciousness in man, makes man come to consciousness in God. While this scheme seems, in one view, to save God’s personality, it may be doubted whether it equally guarantees man’s personality or leaves room for man’s freedom, responsibility, sin and guilt. Bowne, Philos. Theism, 175—“ ‘Universal reason’ is a class-term which denotes no possible existence, and which has reality only in the specific existences from which it is abstracted.” Bowne claims that the impersonal finite has only such otherness as a thought or act has to its subject. There is no substantial existence except in persons. Seth, Hegelianism and Personality: “Neo-Kantianism erects into a God the mere form of self-consciousness in general, that is, confounds consciousness _überhaupt_ with a _universal_ consciousness.”