ἡ γὰρ ἀχρώματός τε καὶ ἀσχημάτιστος καὶ ἀναφὴς οὐσία ὄντως οὖσα ψυχῆς κυβερνήτη μονῳ θεατῂ νῶ, ρεπὶ ἧν τὸ τῆς    ἀληθοῦς ἐπιστήμης γένος, τοῦτον ἔχει τὸν τόπον .— Phædrus.  ...

Two years ago, in the preface to another essay, the present writer ventured to affirm that "Civilisation moves rather towards a chaos than towards a cosmos." But he could not foretell that the descensus Averni would be so alarmingly rapid. When we find Science, which has done so much and promised so much for the happiness of mankind, devoting so large a proportion of its resources to the destruction of human life, we are prone to ask despairingly—Is this the end? If not; how are we to discover a

We can measure Time in one way only—by counting repeated motions. Apart from the operation of the physical Law of Periodicity we should have no natural measures of Time. If that statement be true it follows that apart from the operation of this law we could not attain to any knowledge of Time. [11:1] Perhaps this latter proposition may not at first be readily granted. Few, probably, would hesitate to admit that in a condition in which our experience was a complete blank we should be unable to ac

" Penser c'est sentir ," said Condillac. "It is evident," said Bishop Berkeley, "to one who takes a survey of the objects of Human Knowledge that they are either ideas actually imprinted on the senses or else such as are perceived by attending to the passions and operations of the Mind, or lastly ideas formed by help of memory and imagination either combining, dividing, or barely representing those originally perceived in the foresaid ways." J. S. Mill tells us, "The points, lines, circles, and

The evolution of living organisms is in general a gradual and continuous process. But it is nevertheless true that it presents well-marked stages and can best be described by reference to these. Frequently, moreover, the meaning and true nature of the movement at one stage is only revealed after a subsequent stage has been reached. The development of a brain or cerebrum marks one important advance. The presence of this organ renders possible to the animal in varying degree what are called repres

The problem of Metaphysics—the nature of Reality—still presses for a solution. Agnosticism is but a cautious idealism—a timid phenomenalism. That philosophy, however named, which proclaims that the experience of life is nothing more than a vain show, a pantomime of sensations distinguished only from ideas by their greater intensity and distinctness, is not only a confession of failure. It is a denial of fact. To know the nature of the Absolute as such, to present the Absolute to finite minds as

Crown 8vo. 330 pp. 6s. net "Mr. Philip, a thinker of considerable acuteness, expounds further the dynamic theory of knowledge which he propounded in 'Matter and Energy' and the 'Doctrine of Energy.' What we are really sensible of in the external world is mutation; but the consciousness of our own activity suggests the existence of something behind phenomena. The reality which sustains experience is found to be, in essence, power—power conceived as an energy containing within itself the principle