Realism is psychological and vital. In essence it is mind, spirit, life. Yet these three are one. Mind is the outward vehicle of life; spirit is the form or the interior vehicle which life assumes in order to express itself. Realism, then, is life. Is the logician dealing with reality when he collects and coördinates the various modes of interpretation by which we learn to understand the symbolism of life? Obviously not. The data of logic are simply a collection of rules for interpreting concepts. It is a compendium of indices for the Book of Life. It is no more the book itself than a table of contents is a book. But logic occupies about the same category as does an index to a volume. A book, however, is more than its conventional contents. It is the thought that is symbolized therein. The book of life, accordingly, is the sum total of life's expressions; but it is not life itself. That is the subtle, evasive something which the contents of the book of life symbolize. Nature, both in her palpable and impalpable aspects, may be said to be the book of life wherein are recorded the movements, the expressions, and the diacritics of life. The whole is a magnitude of many facets (little faces). We shall have to know all the faces before we can say that we have a comprehensive knowledge of nature. For so long as we have only a fragmentary knowledge of the whole, so long even as we have merely a superficial knowledge of any aspect of nature, just so long will our knowledge be in vain. Just as it frequently happens that, on account of the partial view of things, we are led to make incorrect judgments concerning them, so when we come to make assertions about life or nature in general, we are apt to fall into the error of rendering judgments upon insufficient data. And it is not at all likely that judgments thus arrived at can possess true validity because it may happen, and undoubtedly does always so happen under the present limitations of human knowledge, that the very elements which are ignored or neglected in forming a judgment possess enough of virtue to alter the intrinsic value of determinations based upon otherwise insufficient data. Hence it develops not infrequently that our judgments repeatedly have to be changed in proportion as our data are made more and more comprehensive. Men searching eagerly for the truth sometimes allow themselves to be carried away by the enthusiasm of the moment which arises upon the discovery of a new facet of truth; but if all searchers were to bear in mind the fact that reality presents itself to consciousness in myriad ways and that there are innumerable facets all leading eventually back to the source of all they not so easily would be induced to jump to the conclusion that they had covered the entire ground. For when we have discovered a million facts, or many millions of them, about nature we may say that we have only merely begun and that what we have found is not to be compared with the