A criticism like that of Dr. Downey necessarily goes from point to point, and it is impossible to follow him closely without developing these notes into a confused miscellany of discussions. I leave with some regret a very fundamental and interesting issue, the issue between Realism and Nominalism, which is so closely interwoven with, and related to, the issue between the methods of thought of such Catholics as Dr. Downey and Mr. Belloc on the one hand, and of those who have been through the disciplines of modern science on the other. This issue has been very constantly in my mind throughout my life; my first printed article (in the _Fortnightly Review_ in 1898) dealt with it, and it is discussed very fully in my _First and Last Things_. It crops up again and again in my writings, because I am persuaded that very many of the intellectual tangles of our time are due to the differences in intellectual temperament and training that the dispute between Realist and Nominalist developed and emphasised, and can only be resolved after a thorough discussion of these fundamentals of thought. I have sought in the limited space of the _Outline_ to call attention to the fact that this difference is at the root of the main divergencies in the intellectual and religious life of our world, and I have expressed an opinion, which Dr. Downey and a hastily injected footnote from Mr. Ernest Barker completely fail to modify, that the method of the Catholic Church was, and is, essentially Realist. Mr. Barker says that, although Realism was at first the Church philosophy, after Occam Nominalism became the philosophy of the Church; Dr. Downey says it didn’t, and that Occam’s followers were prohibited from teaching; Mr. Barker says that Luther denounced Nominalism (upon which I am moved to remark that I do not care very greatly what Luther did or did not denounce); and there are technical uses and common uses of the word “class” and “species” which give great scope for a brilliant controversialist. I will confess I quail before the dusty possibilities of this three-cornered wrangle. And since I want to come to terms with Catholic teachers if I can—because it is surely as much their task as mine to supplant the present mischievous narrow teaching of national egotism in schools throughout the world by some wider and more widening instruction—I will in future editions of the _Outline_ drop any reference to the philosophy of the Church out of this discussion of the opposition of Realist and Nominalist.