and not something which merely swaggers about under that title. Nay more, if it be a true and real formula, it is the truth and the reality in its day and generation, until at least a truer truth and a more real reality shall have been discovered. Let us by all means be modest: but there is a false humility which becomes no man and is the guise of hypocrisy or insincere sincerity. Let us--in other words--never assume that 'we are the men, and that wisdom will die with us': but equally let us hold fast the faith of reason that what we know as true and real can never be false, i. e. utterly false, however much it may turn out one day to be surmounted. And, on the other hand, let us equally remember that in the mere and abstract commencement--the unreal and the untrue, as we must perforce style it by contrast with the (_pro tempore_) truth and reality--there is no utter and sheer error or unreality. It has always been felt to be one of the most loveable sides of Aristotelianism--this recognition of the reasonableness of all actual fact, or of the truth latent in the honest, though narrow and ill-defined judgments of the mass. Thus, coming back to personality, let us admit that the _mere_ personality which at first sight seemed only worth rejecting, is an element, at least, in true personality,--or is a part which, because an organic member and no mere mechanical part, is full of traces and indications which involve and postulate the whole. The true personality and the true individuality of being is something which presupposes for its completeness the social state--the organic community. It is no doubt familiar to us that, according to an old but never quite dormant view, the collective community is but the aggregate or congeries of individuals. But the individuals whose aggregation makes the community are themselves products of the social union. Complete, all-round, harmonious personality, it is sometimes said, is the highest fruit to be yielded by social development. Or, as the last century would have preferred to put it, the main or sole aim of the State is furtherance towards Humanity--to the stature of the perfect man. And these are true sayings,--but perhaps only half true. If all must grow so that one and each may grow, so and not less must each one grow so that the all--the commonwealth of reason and the kingdom of God--may be more and more present, 'may come.' And that kingdom only comes when All is in Each, and Each is in All: and when, without loss or diminution, each is each and all is all. Then and not till then does personality become true and infinite, free and harmonious individuality, which is in the same instant universality. The monad--to use the language of the great Idealist who did not find individuality at all incompatible with universality--never ceases to be a monad: it is eternal and indestructible, an absolute centre of being. The monad in its individual measure 'expresses' or 'envelops'