It is hardly necessary to observe that absolute experience can have no natural conditions. Existence in the abstract can have no cause; for every real condition would have to be a factor in absolute experience, and every cause would be something existent. Of course there is a modest and non-exhaustive experience—that is, any particular sensation, thought, or life—which it would be preposterous to deny was subject to natural conditions. Saint Lawrence’s experience of being roasted, for instance, had conditions; some of them were the fire, the decree of the court, and his own stalwart Christianity. But these conditions are other parts or objects of conceivable experience which, as we have learned, fall into a system with the part we say they condition. In our groping and inferential thought one part may become a ground for expecting or supposing the other. Nature is then the sum total of its own conditions; the whole object, the parts observed _plus_ the parts interpolated, is the self-existent fact. The mind, in its empirical flux, is a part of this complex; to say it is its own condition or that of the other objects is a grotesque falsehood. A babe’s casual sensation of light is a condition neither of his own existence nor of his mother’s. The true conditions are those other parts of the world without which, as we find by experience, sensations of light do not appear. Had Kant been trained in a better school of philosophy he might have felt that the phrase “subjective conditions” is a contradiction in terms. When we find ourselves compelled to go behind the actual and imagine something antecedent or latent to pave the way for it, we are _ipso facto_ conceiving the potential, that is, the “objective” world. All antecedents, by transcendental necessity, are therefore objective and all conditions natural. An imagined potentiality that holds together the episodes which are actual in consciousness is the very definition of an object or thing. Nature is the sum total of things potentially observable, some observed actually, others interpolated hypothetically; and common-sense is right as against Kant’s subjectivism in regarding nature as the condition of mind and not mind as the condition of nature. This is not to say that experience and feeling are not the only given existence, from which the material part of nature, something essentially dynamic and potential, must be intelligently inferred. But are not “conditions” inferred? Are they not, in their deepest essence, potentialities and powers? Kant’s fabled conditions also are inferred; but they are inferred illegitimately since the “subjective” ones are dialectical characters turned into antecedents, while the thing-in-itself is a natural object without a natural function. Experience alone being given, it is the ground from which its conditions are inferred: its conditions, therefore, are empirical. The secondary position of nature goes with the secondary position of all causes,