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Royce, Spirit of Mod. Philosophy, synopsis in N. Y. Nation: ?The one indubitable fact is the existence of an infinite self, a Logos or World-mind

(345). That it exists is clear, I. Because idealism shows that real things are nothing more nor less than ideas, or ?possibilities of experience?; but a mere ?possibility?, as such, is nothing, and a world of ?possible? experiences, in so far as it is real, must be a world of actual experience to some self (367 ). If then there be a real world, it has all the while existed as ideal and mental, even before it became known to the particular mind with which we conceive it as coming into connection (368). II. But there is such a real world; for, when I think of an object, when I mean it, I do not merely have in mind an idea resembling it, for I aim at the object, I pick it out, I already in some measure possess it. The object is then already present in essence to my hidden self-(370 ). As truth consists in knowledge of the conformity of a cognition to its object, that alone can know a truth, which includes within itself both idea and object. This inclusive Knower is the Infinite Self-(374). With this I am in essence identical (371 ); it is my larger self (372 ); and this larger self alone is (379). It includes all reality, and we know other finite minds, because we arc one with them in its unity? (409).

The experience of George John Romanes is instructive. For years he could recognize no personal Intelligence controlling the universe. He made four mistakes:

1. He forgot that only love can see, that God is not disclosed to the mere intellect, but only to the whole man, to the integral mind, to what the Scripture calls ?the eyes of your heart? ( <490118>Ephesians 1:18). Experience of life taught him at last the weakness of mere reasoning, and led him to depend more upon the affections and intuitions. Then, as one might say, he gave the X-rays of Christianity a chance to photograph God upon his soul

2. He began at the wrong end, with matter rather than with mind, with cause and effect rather than with right and wrong, and so got involved in the mechanical order and tried to interpret the moral realm by it. The result was that instead of recognizing freedom, responsibility, sin, guilt, he threw them out as pretenders. But study of conscience and will set him right. He learned to take what he found instead of trying to turn it into something else, and so came to interpret nature by spirit, instead of interpreting spirit by nature.

3. He took the Cosmos by bits, instead of regarding it as a whole. His early thinking insisted on finding design in each particular part, or

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