In diametrical opposition to our monistic and empirical theory of knowledge, the prevailing dualistic metaphysics assumes that our knowledge is only partly empirical and _a posteriori_, and is partly quite independent of experience and _a priori_, or due to the original constitution of our "immaterial" mind. The powerful authority of Kant has lent enormous prestige to this mystic and supernatural view, and the academic philosophers of our time are endeavoring to maintain it. A "return to Kant" is held to be the only means of salvation for philosophy; in my opinion it should be a return to nature. As a fact, the return to Kant and his famous theory of knowledge is an unfortunate "crab-walk" on the part of philosophy. Our modern metaphysicians regard the brain, as Kant did one hundred and twenty years ago, as a mysterious, whitish-gray, pulpy mass, the significance of which as an instrument of the mind is very enigmatic and obscure. But for modern biology the brain is the most wonderful structure in nature, a compound of innumerable soul-cells or neurona. These have a most elaborate finer structure, are combined in a vast psychic apparatus by thousands of interlacing nerve-fibrils, and are thus fitted to accomplish the highest mental functions. FIRST TABLE ANTITHESIS OF THE TWO WAYS OF ATTAINING THE TRUTH MONISTIC THEORY OF KNOWLEDGE │ DUALISTIC THEORY OF KNOWLEDGE │ 1. Knowledge is a natural process,│ 1. Knowledge is a supernatural not a miracle. │ process, a miracle. │ 2. Knowledge, as a natural │ 2. Knowledge, as a transcendental process, is subject to the │ process, is not subject general law of substance. │ to the law of substance. │ 3. Knowledge is a physiological │ 3. Knowledge is not a physiological, process, with the brain for │ but a purely spiritual, its anatomic organ. │ process. │ 4. The part of the human brain │ 4. The part of the human brain in which knowledge is │ which seems to act as exclusively engendered │ organ of knowledge is is a definite and limited │ really only the instrument part of the cortex, the │ that allows the spiritual phronema. │ process to appear. │ 5. The organ of knowledge, or │ 5. The organ of knowledge, or the phronema, consists of │ the phronema (the sum of the association-centres, │ the association-centres), and differs by its special │ is merely a part of the histological structure from │ instrument of mind, like the neighboring sensory │ the neighboring and correlated and motor centres in the │ sensory and motor-centres. cortex, and it is in close │