course, find difficulty in deciding whether a reality of some particular kind, e. g. a colour, is dependent on a mind. But, in any case, we should think that the ground for decision lay in the special character of the reality in question, and should not treat it merely as a reality related to the mind as something known. We should ask, for instance, whether a colour, as a colour, involves a mind which sees, and not whether a colour, as a reality, involves its being known. Our natural procedure, then, is to divide realities into two classes, those which depend on a mind, and may therefore be called mental, and those which do not, and to conclude that some realities depend upon the mind, while others do not. We thereby ignore a possible dependence of realities on their being known; for not only is the dependence which we recognize of some other kind, e. g. in respect of feeling or sentience, but if the dependence were in respect of knowledge, we could not distinguish in respect of dependence between one reality and another. Further, if reality be allowed to exist independently of knowledge, it is easy to see that, from the idealist's point of view, Kant's procedure was essentially right, and that all idealism, when pressed, must prove subjective; in other words, that the idealist must hold that the mind can only know what is mental and belongs to its own being, and that the so-called physical world is merely a succession of appearances. Moreover, our instinctive procedure[2] is justified. For, in the first place, since it is impossible to think that a reality depends for its existence upon being known, it is impossible to reach an idealistic conclusion by taking into account relation by way of knowledge; and if this be the relation considered, the only conclusion can be that all reality is independent of the mind. Again, since knowledge is essentially of reality as it is apart from its being known, the assertion that a reality is dependent upon the mind is an assertion of the kind of thing which it is in itself, apart from its being known.[3] And when we come to consider what we mean by saying of a reality that it depends upon the mind, we find we mean that it is in its own nature of such a kind as to disappear with the disappearance of the mind, or, more simply, that it is of the kind called mental. Hence, we can only decide that a particular reality depends upon the mind by appeal to its special character. We cannot treat it simply as a reality the relation of which to the mind is solely that of knowledge. And we can only decide that all reality is dependent upon the mind by appeal to the special character of all the kinds of reality of which we are aware. Hence, Kant in the _Aesthetic_, and Berkeley before him, were essentially right in their procedure. They both ignored consideration of the world simply as a reality, and appealed exclusively to its special character, the one arguing that in