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The result is, that no system is as far removed from general belief and faith as idealism. None so signally fails to recognize and expound the phenomena of mind under the form they actually assume in experience. It seems rather a field of intellectual gymnastics than of sound, sober inquiry concerning things, corrected and guided each instant by an observation of facts.

Idealism starts with assuming the least possible. It would commence with nothing if it could. It accepts only activity known in consciousness. It must not even say " an action," lest there should thus be implied something which is active. From this it proceeds to develop matter and mind, activity and divided activity; recognizing itself inconsciousness by opposing to the naked knowing the consciousness of knowing. Thus it moves onward, spinning a world out of its own bowels, and with little more of actual correspondence of results to the notions of men than there exists between the threads of a spider's web and the actual forces which hold the world together. Yet the idealist relishes his own system none the less for being so stuffed with the ego.

Scientific philosophy does not inquire how little it may assume, but how much it may consistently accept; at how many points it has reached ultimate facts. If the idealist is at liberty to regard the connections of thought not as fanciful and chimerical, but, as they seem to be, logical and coherent; in short to accept thinking as a valid and reliable act; if he is at liberty to assume memory, these necessary, assumptions involve the fitness of still farther assumption.

Are not these, portions of a set of powers, and if the philosopher avails himself of two, can he do better than to avail himself of all? Does he trespass any more on sound principles in using the entire group than in using a part? Indeed, does he not act absurdly in employing thus adroitly a part, and neglecting the remainder, equally fitted for