Prof. Ward indeed pushes the matter, I think rightly, even a step further. He points out how readily, owing to the ambiguous term “consciousness,” “we confound experience with knowledge”; but holds that experience is the wider term. “Knowledge must fall within experience, and experience extend beyond knowledge. Thus I am not left to infer my own being from my knowing.… Objective reality is immediately ‘given,’ or immediately ‘there,’ not inferred.” But the subjective reality is not immediately given, immediately there. “There is no such parallelism between the two.… The subjective factor in experience is not _datum_ but _recipiens_: it is not ‘there’ but ‘here’; a ‘here’ relative to that ‘there.’”[334] Nothing of this, I think, really conflicts with the positions we have adopted from Volkelt, since “experience” is evidently used here in a sense inclusive of the presentations, the trans-subjective pressure and the endorsement of the latter’s estimations,--the three elements which, according also to Volkelt, form an organism which even the most daring subjectivism can never consistently reject. At most, the term “experience” is more extended in Prof. Ward, since it includes all three elements, than in Prof. Volkelt, who restricts it to the two first. (4) And further, we must take care to find room for the only unforced explanation of the wondrous fact that “although,” as Dr. Volkelt strikingly says, “the various schools of philosophy “--this is largely true of those of theology also,--are “in part essentially determined by historical currents, forces which follow other standards than those of logical necessity”: yet “these points of view and modes of thought, thus determined by” apparently non-logical “history, subserve nevertheless logical necessity, indeed represent its” slow, intermittent, yet real “progressive realization.” The explanation is that “the forces of history are, unbeknown to themselves, planned, in their depths, for agreement with the necessities and ends of thought and of truth.” “And thus the different spheres” and levels “of spiritual life and endeavour appear as originally intended for each other, so that each sphere, whilst consciously striving only after its own particular laws and standards, in reality furthers the objects of the rest.” For “only the operative presence of such an original, teleological inter-relation can explain how historic forces, by their influence upon, and determination of, philosophical thinking, can, instead of staining and spoiling it by the introduction of religious, artistic, political, and other motives, actually advance it most essentially.”[335]--Here then we get a still further enlargement of the already wide range of interaction, within the human mind, between forces which, at first sight, appear simply external to, indeed destructive of, each other; and a corresponding increase in the indications of the immense breadth, depth, and closeness