Intellectualism may not always be so clearly other-worldly as Plato shows himself to be in this passage. But it commonly argues that behind the visible world of "illusory sense experience" lies the true ground and cause--an unseen order in which the contradictions of experience are either unknown or harmonized, an external and unchangeable "Substance," a self-contained Absolute to which our ephemeral personalities with their imperfections and problems are unknown. A "thing in itself," or principle of Being which transcends our experience. This type of thinking, whether it be known as Idealism, Rationalism, Intellectualism, or Absolutism, finds little sympathy from those who approach the study of philosophy from the standpoint of psychology. The following passages taken from _Studies in Humanism_ by Schiller, show that even without the technique of the analytical method, it was not hard to detect some of the motives which prompted the construction of systems of this sort. The partisanism of one of these motives is rather suggestive for our study of the mind of the crowd. Says our author: Logical defects rarely kill beliefs to which men, for psychological reasons, remain attached.... This may suggest to us that we may have perhaps unwittingly misunderstood Absolutism, and done it a grave injustice.... What if its real appeal was not logical but psychological?... The history of English Absolutism distinctly bears out these anticipations. It was originally a deliberate importation from Germany, with a purpose. And this purpose was a religious one--that of counteracting the antireligious developments of Science. The indigenous philosophy, the old British empiricism, was useless for this purpose. For though a form of intellectualism, its sensationalism was in no wise hostile to Science. On the contrary, it showed every desire to ally itself with, and to promote, the great scientific movement of the nineteenth century, which penetrated into and almost overwhelmed Oxford between 1859 and 1870. But this movement excited natural and not unwarranted alarm in that great center of theology. For Science, flushed with its hard-won liberty, ignorant of philosophy, and as yet unconscious of its proper limitations, was decidedly aggressive and overconfident. It seemed naturalistic, nay, materialistic, by the law of its being. The logic of Mill, the philosophy of Evolution, the faith in democracy, in freedom, in progress (on material lines), threatened to carry all before them.