analogical reasoner is satisfied. What Hegel, after Schelling, teaches, on the other side, is that the process of sense-impression and the manipulations to which it is subjected by intellect presuppose, for their existence and their objective truth, a Reason which is the unity of subject and object, an original identity uniting knowledge to being. But the same defect of unphilosophic consciousness has another phase which philosophy has to remember. Popular language speaks of _things_,--of things here and things there, which act upon each other and upon the so-called mind: i. e. on this imagined and supposed passive mind. For things, a more 'scientific' conception has been substituted--that of _forces_; which, whether attached to atoms or not, are asserted to be the real sources of the change and event which fill the world of our experience. And as, according to some psychologists, the mind is only a vacant ground or space with more or less narrow limits of room, on which the entities called ideas are for that reason forced into more or less close relationships, without any nearer or more essential tie; so, too, the mind is apt to be treated by others only as a battle-field or wrestling-ground of opposing forces. Here the atom-forces, as in the other case the atom-ideas, are, it is assumed, merely and purely independent: and yet such is the force of a limited environment--shall we say, in more popular language, the force of space and time?--that they must meet with one another, must, as it were, form associations, connexions, relationships. Great, verily, is the force of juxtaposition. Space and time, because they are essentially limiting, correlating, defining, weld links which the great prophet of this empirical school has not scrupled to call insoluble, ineradicable, inseparable. Space and time, says his great successor, are infinite. But they are infinite only in the sense that they can never be exhausted: they are everywhere, and for ever: but as real they are only here and now. Time can precede time, and space fade away into remoter space: but every space and every time is finite, defining, limiting, relative, and synthetic. And, if we look closer, space and time may come to seem the visible, ghostly, abstract outline--on one hand stiffening and bodying-out the ideal synthesis of thought and intelligence, on the other, faintly reproducing or fore-casting the real synthesis of organisation and living nature.