Yet--and there is no inconsistency in my statement--I do discriminate in art productions in so far as my personal affections are concerned. Great as my delight is in the arts of Tolstoi and Zola, of Rubens and Corot, of Brahms and Massenet, of Pavlova and Karsavina, my mind is more akin to the mystic utterances of Maeterlinck and Brusov, to the hazy landscapes of Whistler and to the unreal women of Bakst, to the narcotic music of Debussy and Rachmaninov, to the wavy rhythm of Duncan and St. Denis. It is with them, with the latter, that I erect fantastic castles of my own designs and find expression of my moods and whims. I may not understand all of the Cubists and Futurists, but I owe them many new thoughts and emotions which I had not realized before having seen the new art. Schoenberg's pieces still irritate my conventional ear, but I allow him credit for discovering new possibilities in the region of sound interpretation. We, plain mortals, who are doomed to contemplate art without having the gift to contribute to it, we are envious of genius and crave for freedom in co-creating with the artist. Hence my love for Bergson who appeals to the creative instinct of man; for him I abandoned Nietzsche, my former idol: it is so much more pleasant and feasible to be a creative being than to strive to become a perfect super-being. ALEXANDER S. KAUN. The Immortality of the Soul Bergson argues that there is a spiritual entity behind all science and that it is impossible for scientists to go beyond a certain point in developing a knowledge of whence we came. Clara E. Laughlin, in writing a review of The Truth about Woman, by Mrs. Walter M. Gallichan, accuses the writer of possessing a short-sighted, astigmatic vision of "whereuntoness." She winds up her discussion with the sob of an ultra religionist by accusing Mrs. Gallichan of having left out a most important point in her discussion--that of the immortality of the soul. To quote Miss Laughlin exactly: But if, as most of us believe, we are more than just links in the human chain; if we have a relation to eternity as well as to history and to posterity, there are splendid interpretations of our struggles that Mrs. Gallichan does not apprehend. If souls are immortal, life is more than the perpetration of species, or even than the improvement of the race; it is the place allotted to us for the development of that imperishable part which we are to carry hence, and through eternity. And any effort of ours which helps other souls to realize the best that life can give, to seek the best that immortality can perpetuate, may splendidly justify our existence. Very fortunately for the future of her book, Mrs. Gallichan ignores the religionist except to say of religion, "I am certain that in us the religious impulse and the sex impulse are one."