What shall we say then of _auta_ or _things in themselves_? Simply that we do not know anything about them—that they are outside the pale of human knowledge. If we even say they exist we are using the word “exist” in an autic and unreal sense. It is phenomenal Nature which constitutes the real Universe; of its autic _shadow_, supposing that there be such a _shadow_, we know nothing. Need we then stay to criticise this unknown _shadow_? Even if we take Dr. Johnstone Stoney’s hypothesis as it stands we find a marked distinction between the sense-compelling _auta_ and the egoistic _auta_, or between the sense-compelling aspect of _auta_ and the egoistic or perceptive aspect. How is this distinction to be explained and accounted for? I can see no answer to this question save that the distinction is a matter of experience. Why not, then, trust experience fully? Why go beyond it at all? Why not say that both the sense-compelling aspect and the perceptive aspect are part of the relation which is given in experience? If Dr. Stoney could only see his way to this concession and could be led to adopt scientific monism, which is based on relativity, he would still secure all that is valuable in his hypothesis, and at the same time get rid of the difficulties which as it stands encumber it. But it would no longer be a doctrine of _auta_. For scientific monism is not a doctrine of _auta_ but a doctrine of phenomena—phenomena regarded not only in their physical but also in their psychological aspect. Unifying these two diverse aspects, it contends that the conscious organism is one and indivisible; that it is a product of evolution; that in its physical or material aspect this evolution has given rise to the body and brain; that in its psychical or immaterial aspect it has given rise to the mind and human consciousness; that these two aspects, though distinguishable in analytic thought, are inseparable in phenomenal existence; that just as the complex modes of energy of the human brain have been evolved from the simpler modes of energy that are found throughout organic and inorganic nature, so too the complex modes of consciousness of the human mind have been evolved from the simpler modes of infra-consciousness[19] that are associated with merely organic and inorganic modes of energy. The last clause is admittedly hypothetical. But it is submitted that the hypothesis is one that is founded on strictly scientific and in no sense metaphysical or autic analysis. C. LLOYD MORGAN. FOOTNOTES: [19] See _Mental Evolution_ in _The Monist_, Vol. II, No. 2 (Jan. 1892), p. 161. EVOLUTIONARY LOVE. AT FIRST BLUSH. COUNTER-GOSPELS.