The Materialists reply that the want of agreement shows only a study insufficiently advanced; that man cannot describe an atom, because he is still an infant in science, yet there is no reason why his mature manhood should not pass through error and incapacity to truth and knowledge; that consciousness becomes a property of matter when certain conditions are present; that Hyle ({Greek: hylae}) or Matter may be provisionally defined as “phenomena with a substructure of their own, transcendental and eternal, subject to the action, direct or indirect, of the five senses, whilst its properties present themselves in three states, the solid, the liquid, and the gaseous.” To casuistical Berkeley they prefer the common sense of mankind. They ask the idealist and the spiritualist why they cannot find names for themselves without borrowing from a “dark and degraded” school; why the former must call himself after his eye (_idein_); the latter after his breath (_spiritus_)? Thus the Hâjî twits them with affixing their own limitations to their own Almighty Power, and, as Socrates said, with bringing down Heaven to the market-place. Modern thought tends more and more to reject crude idealism and to support the monistic theory, the double aspect, the transfigured realism. It discusses the Nature of Things in Themselves. To the question, is there anything outside of us which corresponds with our sensations? that is to say, is the whole world simply “I,” they reply that obviously there is a something else; and that this something else produces the brain-disturbance which is called sensation. Instinct orders us to do something; Reason (the balance of faculties) directs; and the strongest motive controls. Modern Science, by the discovery of Radiant Matter, a fourth condition, seems to conciliate the two schools. “La découverte d’un quatrième état de la matière,” says a Reviewer, “c’est la porte ouverte à l’infini de ses transformations; c’est l’homme invisible et impalpable de même possible sans cesser d’être substantiel; c’est le monde des esprits entrant sans absurdité dans la domaine des hypothèses scientifiques; c’est la possibilité pour le matérialiste de croire à la vie d’outre tombe, sans renoncer au substratum matériel qu’il croit nécessaire au maintien de l’individualité.”