Reality must not be conceived of as being a compound of the elements of feeling and of motion, of subjectivity and objectivity or of kinesis and metakinesis. I do not think there are atoms one-half of which contains the potentiality of sentience while the other half is freighted with energy. I conceive of reality as being one throughout, but, being throughout resolvable in relations, it will as a matter of course have two sides. What these two sides are like can be known through experience only, and experience teaches that under certain conditions the subjective side develops into feeling and consciousness, while the objective side is represented in the feeling of conscious beings as motions. This view explains the duality of our conception of psycho-physical facts, but it is certainly not dualism. The duality belongs to the scaffold not to the facts themselves. The facts can only be thought of as being one and undivided, and no conception can stand except it be monistic. Subjectivity and objectivity are terms that express relations and not things in themselves. There are, however, philosophers who show a great grief unless either the subjectivity of being, or the objectivity of being, or the unities in which things or personalities are gathered up, are considered as things in themselves. All those features of reality which appear to their conception unexplainable, such as the relations that obtain among things and especially the thoughts of thinking beings are supposed to be the effects of some transcendental entity, of a thing in itself. And if a philosophy denies the existence of transcendentalistic thought-entities or of any such things in themselves, which serve as cement to combine the _disjecta membra_ of their world-conception, it is generally declared to lead straight on to nihilism—not because the world itself but because their world-system would thereby be annihilated. All things that exist, if considered as separate things, will pass away; but if considered as parts of the all-existence of reality, they are eternal. In fact things are not separate things, in the sense of isolated, absolute, or abstract beings, although we may speak of them as such for our ephemeral purposes. All things that exist, the human soul included, are and will remain parts of the One and All. This destroys their individuality as little as a brick ceases to be a brick because it serves its part in the building of a dome. The soul of a man if his life be well spent, is not annihilated in death, his soul has become a living stone in the temple of humanity. It continues to live and marches on in the general progress of the race.