Again, Professor Morgan says: “Our constructs are literally our handiwork.” Our constructs, i. e. our mental signs constructed to represent realities, constitute our soul; they are we ourselves. Professor Morgan, as I understand him, does not believe in a mind behind the psychical facts of mental activity, he does not assume the pre-existence of mind to the continuum elaborated. His view of mind appears to be the same as ours. The more noteworthy, then, is his usage of the term “mind.” It is a remarkable instance of how language naturally inveigles us into a belief in things in themselves. Words seem to denote concrete existences and as soon as we use words in this way we are entangled in dualism. Prof. F. Max Müller as well as the late Prof. Thomas Hill Green, the founder of the Oxford transcendentalist school, start from this assumption, that man’s mental activity is performed by a something which is quite distinct from it. This something is the thing in itself of the human soul. Prof. F. Max Müller says: “If mind is the name of the work, what is the name of the worker?... It is what we may call the ego as personating the self; it is what other philosophers call the monon. Let us call therefore the worker who does the work of the mind in its various aspects, the Monon or the Ego.” This conception which asks for the worker of the work is based upon a materialistic view of the human organism. An organism is not a dead machine which must be set a-going by somebody who attends to it. Organisms are active and not passive, they are living and not dead. Every part of an organism is a worker and so is the whole. And if we speak of its “life” we must bear in mind that “life” is an abstract which denotes a certain inseparable quality of the organism. The work and the worker are two abstracts of one and the same thing. The reality from which these terms have been abstracted is “something working.” This something working does not consist of a worker and his work, but the worker is in every part of his work. The worker of our mental activity is the work itself. Both are identical. The objection is made: “Whence does the activity come which appears in the realm of organised life.” The answer is: Activity is a universal quality of all existence. There is no such a thing as absolutely inert matter. Every chemical element combines with other elements spontaneously, according to its inherent nature and not through the influence of a worker manipulating its atoms. Spontaneity is a universal feature of reality. Nature is throughout self-working activity. And this its most remarkable character is preserved in its highest efflorescence in the soul of man.