Among the influences that have worked in contemporary philosophy towards disintegration of intellectualism of the epistemological type, and towards the substitution of a philosophy of experience, the work of Mr. Bradley must be seriously counted. One has, for example, only to compare his metaphysics with the two fundamental contentions of T. H. Green, namely, that reality is a single, eternal, and all-inclusive system of relations, and that this system of relations is one in kind with that process of relating which constitutes our thinking, to be instantly aware of a changed atmosphere. Much of Bradley’s writings is a sustained and deliberate polemic against intellectualism of the Neo-Kantian type. When, however, we find conjoined to this criticism an equally sustained contention that the philosophic conception of reality must be based on an exclusively intellectual criterion, a criterion belonging to and confined to theory, we have a situation that is thought-provoking. The situation grows in interest when it is remembered that there is a general and growing tendency among those who appeal in philosophy to a strictly intellectualistic _method_ of defining “reality,” to insist that the reality reached by this method has a super-intellectual _content_: that intellectual, affectional, and volitional features are all joined and fused in “ultimate” reality. The curious character of the situation is that Reality is an “absolute experience” of which the intellectual is simply one partial and transmuted moment. Yet this reality is attained unto, in philosophic method, by exclusive emphasis upon the intellectual aspect of present experience and by systematic exclusion of exactly the emotional, volitional features which with respect to content are insisted upon! Under such circumstances the cynically-minded are moved to wonder whether this tremendous insistence upon one factor in present experience at the expense of others, is not because this is the only way to maintain the notion of “Absolute Experience,” and to prevent it from collapsing into ordinary everyday experience. This paradox is not peculiar to Mr. Bradley. Looking at the Neo-Kantian movement in the broad in its modern form, one might almost say that its prominent feature is its insistence upon reaching a “Reality” that includes extra-intellectual factors and phases, traits that are ideal in a moral and emotional sense, by an exclusive recognition of the function of knowledge in its isolation.