Bowne, Theory of Thought and Knowledge, 318-343, esp. 328—“Is there anything in existence but myself? Yes. To escape solipsism I must admit at least other persons. Does the world of apparent objects exist for me only? No; it exists for others also, so that we live in a common world. Does this common world consist in anything more than a similarity of impressions in finite minds, so that the world apart from these is nothing? This view cannot be disproved, but it accords so ill with the impression of our total experience that it is practically impossible. Is then the world of things a continuous existence of some kind independent of finite thought and consciousness? This claim cannot be demonstrated, but it is the only view that does not involve insuperable difficulties. What is the nature and where is the place of this cosmic existence? That is the question between Realism and Idealism. Realism views things as existing in a real space, and as true ontological realities. Idealism views both them and the space in which they are supposed to be existing as existing only in and for a cosmic Intelligence, and apart from which they are absurd and contradictory. Things are independent of _our_ thought, but not independent of _all_ thought, in a lumpish materiality which is the antithesis and negation of consciousness.” See also Martineau, Study, 1:214-230, 341. For advocacy of the substantive existence of second causes, see Porter, Hum. Intellect, 582-588; Hodge, Syst. Theol., 1:596; Alden, Philosophy, 48-80; Hodgson, Time and Space, 149-218; A. J. Balfour, in Mind, Oct. 1893: 430. III. Idealistic Pantheism. Pantheism is that method of thought which conceives of the universe as the development of one intelligent and voluntary, yet impersonal, substance, which reaches consciousness only in man. It therefore identifies God, not with each individual object in the universe, but with the totality of things. The current Pantheism of our day is idealistic. The elements of truth in Pantheism are the intelligence and voluntariness of God, and his immanence in the universe; its error lies in denying God’s personality and transcendence.