its wish and without its knowledge--as may be seen in the theory of immediate belief. The real fault in the argumentation of Anselm is one which is chargeable on Descartes and Spinoza, as well as on the theory of immediate knowledge. It is this. This unity which is enunciated as the supreme perfection or, it may be, subjectively, as the true knowledge, is pre-supposed, _i.e._ it is assumed only as potential. This identity, abstract as it thus appears, between the two categories may be at once met and opposed by their diversity; and this was the very answer given to Anselm long ago. In short, the conception and existence of the finite is set in antagonism to the infinite; for, as previously remarked, the finite possesses objectivity of such a kind as is at once incongruous with and different from the end or aim, its essence and notion. Or, the finite is such a conception and in such a way subjective, that it does not involve existence. This objection and this antithesis are got over, only by showing the finite to be untrue and these categories in their separation to be inadequate and null. Their identity is thus seen to be one into which they spontaneously pass over, and in which they are reconciled. B.--THE OBJECT. 194.] The Object is immediate being, because insensible to difference, which in it has suspended itself. It is, further, a totality in itself, whilst at the same time (as this identity is only the _implicit_ identity of its dynamic elements) it is equally indifferent to its immediate unity. It thus breaks up into distinct parts, each of which is itself the totality. Hence the object is the absolute contradiction between a complete independence of the multiplicity, and the equally complete non-independence of the different pieces. The definition, which states that the Absolute is the Object, is most definitely implied in the Leibnizian Monad. The Monads are each an object, but an object implicitly 'representative,' indeed the total representation of the world. In the simple unity of the Monad, all difference is merely ideal, not independent or real. Nothing from without comes into the monad: It is the whole notion in itself, only distinguished by its own greater or less development. None the less, this simple totality parts into the absolute multeity of differences, each becoming an independent monad. In the monad of monads, and the Pre-established Harmony of their inward developments, these substances are in like manner again reduced to 'ideality' and unsubstantiality. The philosophy of Leibnitz, therefore, represents contradiction in its complete development. * * * * *