In an impressive way Arthur Balfour in his _Theism and Humanism_ has pointed out that it is impossible to find any adequate rational basis for our experience of beauty, or for our pursuit of moral ends of goodness, or for our confidence in the validity of knowledge or truth, unless we assume the reality of an underlying spiritual universe as the root and ground both of nature without us and of mind within us. “Æsthetic values,” Balfour says, “are in part dependent upon a spiritual conception of the world in which we live.”[7] “Ethics,” again he says, “must have its roots in the divine; and in the divine it must find its consummation”[8] and, finally, he says that if rational values are to remain undimmed and unimpaired, God must be treated as real—“He is Himself the condition of scientific knowledge.”[9]—“We must hold that reason and the works of reason have their source in God: that from Him they draw their inspiration, and that if they repudiate their origin, by this very act they proclaim their own insufficiency.”[10] Personality carries in all its larger aspects inevitable implications of a spiritual universe. In the first place, it is forever utterly impossible to find a materialistic or naturalistic _origin_ for personality. Whenever we deal with “matter” or with “nature,” consciousness is always presupposed, and the “matter” we talk about, or the “nature” we talk about, is “matter” or “nature” as existing for consciousness or as conceived by consciousness. It is impossible to get any world at all without a uniting, connecting principle of consciousness which binds fact to fact, item to item, event to event, into a whole which is known to us through the action of our organizing consciousness. Since it is through consciousness that a connected universe of experience is possible it seems absurd to suppose that consciousness is a product of matter or of any natural, mechanical process. Every effort to find a genesis of knowledge in any other source than spirit, derived in turn from self-existing Spirit, has always failed and from the logical nature of the case must fail. There is no answer to the question, how did we begin to be persons? which does not refer the genesis to an eternal spiritual Principle in the universe, transcending space and time, life and death, matter and motion, cause and effect—a Principle which itself is the condition of temporal beginnings and temporal changes or ends.