Mr. Dixon’s views in respect to terms and to the doctrine of denotation and connotation depart as widely from the suppositions usually held, as do his views regarding propositions and definition. To follow out the consequences of his proposed innovations in any adequate fulness is forbidden to us by lack of space. We feel sure that further reflection will lead him to much modification of his doctrines. ρσλ. OUTLINES OF A PHILOSOPHY OF RELIGION. By _Hermann Lotze_. Edited by _E. C. Conybeare_, M.A. London: Swan, Sonnenschein, & Co. New York: Macmillan & Co. 1892. Pp. 176. This book is an excellent translation of one of the most important works of a prominent philosopher, who made an unusually strong impression upon the minds of his contemporaries. Almost every line of this clean, accurate, and charming translation betrays the translator’s devotion to the subject, for he has taken the utmost care to bring out the ideas of the author in the same brilliant style for which Professor Lotze is justly famous. The translator says in the preface: “I have completed and venture to publish the following translation of Hermann Lotze’s _Lectures upon the Philosophy of Religion_ in the same hope in which it was undertaken by my late wife, that it may be of use to some who cannot read the German original, and yet desire a concise statement of the form in which one of the clearest-minded of our later thinkers put to himself those great questions—as to the origin and destiny of the spirit of man, as to life in general, and the meaning of the material universe—which occupy us all at some time or another, many of us as soon as we have won food and shelter for our bodies.” We do not share Mr. Conybeare’s and his deceased wife’s enthusiasm for the author. Although we are not blind to the great deserts of Professor Lotze, his amiable personality, the depth of his religious and emotional nature, the breadth of his scholarly erudition, and the brilliancy of his ingenious, not to say poetical, presentation of philosophical subjects, we cannot conceive that his work is come to abide. On the contrary, we consider his philosophy as antiquated in many respects. He considers problems that originate from a mere confusion of ideas, as being insolvable in their nature, and attempts the solution of other problems with inadequate methods. His thoughts still remind us of the ontological spirit of past philosophies, and his principles are not in agreement with positivism and the methods of scientific research. As an instance, we quote the following passage: “We must ever set aside any attempt to describe in positive terms, or to construct in thought, the process by which this absolute being came to be not only one, and that unconditionally, but at the same time a many of things which condition one another reciprocally.”