In criticising the first part of this argument--that which is directed against the deductive philosophy of the Unconditioned--Mr. Mill manifests the same want of acquaintance with its meanings, and with the previous history of the question; which he had before exhibited in his attack on Sir W. Hamilton. He begins by finding fault with the definition of the Absolute, which Mr. Mansel (herein departing, and purposely departing, from Sir W. Hamilton's use of the term) defines as "that which exists in and by itself, having no necessary relation to any other Being." On this, Mr. Mill remarks: "The first words of his definition would serve for the description of a Noumenon; but Mr. Mansel's Absolute is only meant to denote one Being, identified with God, and God is not the only Noumenon." The description of a Noumenon! This is almost equal to the discovery of a Noumenon Space. Does Mr. Mill really suppose that all noumena are self-existent? A _noumenon_ (in the sense in which we suppose Mr. Mill to understand the term, for it has different meanings in different philosophies) implies an existence out of relation to the human mind.[BE] But is this the same as being out of all relation whatever, as existing "in and by itself?" Does Mr. Mill mean to say that a creature, whether perceived by us or not, has no relation to its Creator? But Mr. Mill, as we have seen before, is not much at home when he gets among "noumena." We must proceed to his criticism of the second part of the definition,--"having no necessary relation to any other being." Of these words he says, that "they admit of two constructions. The words in their natural sense only mean, _capable of existing out of relation to anything else_. The argument requires that they should mean _incapable of existing in relation with anything else_." And why is this non-natural sense to be forced upon very plain words? Because, says Mr. Mill,--