a so-called Epistemological Monist occupies, all we have to do is to put to him certain questions and compel him to answer them. For, out of his own initiative, no Monist will condescend to state his views on these points, and likewise he will seek to dodge in every way giving a straight answer to our questions, because every answer he may give will betray that Epistemological Monism does not differ from one or other of the three positions. Our questions are the following: (1) Are things continuous or intermittent in their existence? If the answer is 'continuous,' we have before us some one of the forms of Naïve Realism. If the answer is 'intermittent,' we have Transcendental Idealism. But if the answer is: 'They are, on the one hand, continuous, viz., as contents of the Absolute Mind, or as unconscious ideas, or as permanent possibilities of perception, but, on the other hand, intermittent, viz., as contents of finite consciousness,' we recognise Transcendental Realism. (2) When three persons are sitting at a table, how many distinct tables are there? The Naïve Realist answers 'one'; the Transcendental Idealist answers 'three'; but the Transcendental Realist answers 'four.' This last answer does, indeed, presuppose that it is legitimate to group together in the single question, 'How many tables?' things so unlike each other as the one table which is the 'thing-in-itself' and the three tables which are the objects of perception in the three perceivers' minds. If this seems too great a licence to anyone, he will have to answer 'one and three,' instead of 'four.' (3) When two persons are alone together in a room, how many distinct persons are there? If you answer 'two'--you are a Naïve Realist. If you answer 'four,' viz., in each of the two minds one 'I' and one 'Other,' you are a Transcendental Idealist. If you answer 'six,' viz., two persons as 'things-in-themselves' and four persons as ideal objects in the two minds, you are a Transcendental Realist. In order to show that Epistemological Monism is not one of these three positions, we should have to give other answers than the above to each of these three questions. But I cannot imagine what answers these could be." The answers of the Philosophy of Spiritual Activity would have to be: (1) Whoever apprehends only what he perceives of a thing and mistakes these percepts for the reality of the thing, is a Naïve Realist. He does not realise that, strictly, he ought to regard these perceptual contents as existing only so long as he is looking at the objects, so that he ought to conceive the objects before him as intermittent. As soon, however, as it becomes clear to him that reality is to be met with only in the percepts which are organised by thinking, he attains to the insight that the percepts which appear as intermittent events, reveal themselves as continuously in existence as soon as they are interpreted by the constructions of thought. Hence continuity of existence must be