The philosophy of the complex vision does not believe in "spirit" or "life-force" or "durational streams of tendency." Starting with personality it is not incumbent upon it to show how personality has been evolved. It is no more incumbent upon it to show how personality has been evolved than it is incumbent upon pantheistic idealism to show how God or how the Absolute has been evolved. Personality with its implication of separate concrete psycho-material soul-monads is indeed our Absolute or at any rate is as much of an Absolute as we can ever get while we continue to recognize the independent existence of one universal space, of one universal ethereal medium, and of on universal objective mystery. Perhaps the correct metaphysical statement of our philosophic position would be that our Absolute is a duality from the very start--a duality made up on one side of innumerable soul-monads and on the other side of an incomprehensible formless mass of plastic material, itself subdivided into the two aspects of a medium binding the soul-monads together, and an objective mystery into which they pierce their way. When the evolutionists tell us that personality is a thing of late appearance in the system of things and a thing of which we are able to note the historic or prehistoric development, out of the "lower" forms of life, our answer is that we have no right to assume that the life of the earth and of the other planetary and stellar bodies is a "lower" form of life. If to this the astronomer answer that he is able to carry the history of evolution further back than any planet or star, as far back as a vast floating mass of homogeneous fiery vapour, even then we should still maintain that this original nebular mass of fire was the material "body" of an integral soul-monad; and that in surrounding immensities of space there were other similar masses of nebular fire--possibly innumerable others--who in their turn were the bodily manifestations of integral soul-monads. When evolutionists argue that personality is a late and accidental appearance on the world scene, they are only thinking of human personalities; and our contention is that while man has a right to interpret the universe in terms of his soul, he has no right to interpret the universe in terms of his body; and that it is therefore quite possible to maintain that the "body" of the earth has been from the beginning animated by a soul-monad whose life can in no sense be called "lower" than the life of the soul-monad which at present animates the human body. And in support of our contention just here we are able to quote not only the authority of Fechner but the authority of Professor James himself approving of Fechner.