The distinction between the Agnostic and the Atheist is that either the Agnostic postulates an unknowable, or makes a blank avowal of general ignorance. The Atheist does not do either; there is of course to him much that is yet unknown, every effort of inquiry brings some of this within reach of knowing. With “the unknowable” conceded, all scientific teaching would be illusive. Every real scientist teaches without reference to “God” or “the unknowable.” If the words come in as part of the yesterday habit still clinging to-day, the scientist conducts his experiments as though the words were not. Every operation of life, of commerce, of war, of statesmanship, is dealt with as though God were nonexistent. The general who asks God to give him victory, and who thanks God for the conquest, would be regarded as a lunatic by his Theistic brethren, if he placed the smallest reliance on God’s omnipotence as a factor in winning the fight. Cannon, gunpowder, shot, shell, dynamite, provision, men, horses, means of transport, the value of these all estimated, then the help of “God” is added to what is enough without God to secure the triumph. The surgeon who in performing some delicate operation relied on God instead of his instruments—the physician who counted on the unknowable in his prescription—these would have poor clientele even amongst the orthodox; save the peculiar people the most pious would avoid their surgical or medical aid. The “God” of the Theist, the “unknowable” of the Agnostic, are equally opposed to the Atheistic affirmation. The Atheist enquires as to the unknown, affirms the true, denies the untrue. The Agnostic knows not of any proposition whether it be true or false. Pantheists affirm one existence, but Pantheists declare that at any rate some qualities are infinite, e.g. that existence is infinitely intelligent. I, as an Atheist, can only think qualities of phenomena. I know each phenomenon by its qualities. I know no qualities except as the qualities of some phenomenon. So long as the word “God” is undefined I do not deny “God.” To the question, Is there such a God as defined by Professor Flint, I am compelled to give a negative reply. If the word “God” is intended to affirm Dualism, then as a Monist I negate “God.”