Before considering the evidence for this hypothesis, let us see what the author has to say with reference to the logical character of the belief in God. He shows that _agnosticism_—of which he treats under its three significations as referring to the method of knowledge, the object of knowledge, and the subject of knowledge—is not consistent with the insight into nature and the constitution of knowledge gained by the Newtonian method of hypotheses and verifications. Science, as opposed to pure phenomenalism, assumes that what has not originated in the percipient subject is objectively real, and it postulates the universality of law in nature, a postulate which is the expression of a conviction of “the unity and universal inner connection of all reality.” The objective world cannot be understood without reference to our own conscious experience, and as the only reality we know from the inside is a spiritual _ego_, self-conscious spirit must be ascribed to the one ultimate reality whose existence science assumes, as that which will alone satisfy the requirement of unity in the midst of change. It might be objected here, that the existence in man of a spiritual _ego_ requires proof before that of a universal spirit or world-soul can be inferred from it. The author takes the existence of the _ego_ for granted, a course which is quite allowable from the theistic standpoint, although, in the face of what is now known as to the dissolution of the ego under abnormal conditions of the organism, not scientific. Having made that assumption and inferred the existence of God from that of the human spirit, the author explains the nature of the one by reference to that of the other. He tells us, that the finite spirit is identical, within the limits of its range, with the infinite spirit, because it is an _ego_, and that in the _ego_ we have, not merely a mode of the divine activity, but a part of the divine essence. Such being the case, the author has no difficulty in inferring the attributes of God from the phenomena exhibited by man. Thus God is a God of righteousness because the moral capacity in the human spirit must have its ground in the infinite Spirit. Again universal benevolence or love is the ideal of which human morality is the realisation; hence we must conceive of the Spirit of the universe as a God of love.