Used in the narrow Humian sense there are no “empirical arguments” for the existence of God, but the misery of it is there are no arguments for anything else either! We must therefore widen out the meaning of the term “empirical” and include in it not only the actual “content” of experience, but all that is involved and implicated _in_ experience. We cannot talk about any kind of reality until we interpret experience through its rational implications. Nobody ever perceives “a black beetle” and knows it as “a black beetle” without transcending “pure empiricism,” _i.e._ without using categories which are not a product of experience. All experience which has any knowledge-import, or value, possesses within itself self-transcendence, that is to say, it apprehends or takes by storm some sort of external or objective reality. Nobody is ever disturbed by the fallacy of subjectivism until he has become debauched by metaphysics. The fallacy of subjectivism is always the product of the abstract intellect, _i.e._ the intellect which divides experience, and takes an abstract part for a whole. It is further true that all knowledge-experience possesses within itself finite-transcendence, _i.e._ it contains in itself a principle of infinity and could become absolutely rationalized only in an infinite whole of reality with which the experience is in organic unity. I agree fully with Professor Hocking that “it is doubtful whether there are any finite ideas at all.” The consciousness of the finite has working in it the reality of the whole. The finite can never be considered as self-existent; it can never be real. There is forever present in the very heart and nature of consciousness a trope, a nisus, a straining of the fragment to link itself up with the self-complete whole, and every flash of knowledge and every pursuit of the good reveals that _trend_. Something of the _other_ is always in the _me_—and however finite I may be I am always beyond myself, and am conjunct with “the pulse beat of the whole system.” Either we must give up talking of knowledge or we must affirm that knowledge involves a self-complete and self-explanatory reality with which our consciousness has connection. We cannot think finite and contingent things, or aim at goodness however fragmentary, without rational appeal to something infinite and necessary. Human experience cannot be rationally conceived except as a fragment of a vastly more inclusive experience, always implied within the finite spirit, unifying and binding together into one whole all that is absolutely real and true. Whether we are dealing with the so-called mystical experience or any other kind of experience we are bound to postulate, or take for granted, whatever is rationally implicated in the very nature of the experience on our hands.