ions in this Appendix have been taken from the chapter
on "Our knowledge of the existence of a God," and from the early part of
that on "The extent of human knowledge," together with the appended letter
to the Bishop of Worcester.

[37] A criticism of Mr. John Fiske's proposed system of theology as
expounded in his work on "Cosmic Philosophy" (Macmillan & Co., 1874).

[38] Cosmic Philosophy, vol. i. pp. 87-89.

[39] Cosmic Philosophy, vol. ii. pp. 429, 430.

[40] Ibid., p. 441.

[41] Ibid., pp. 450, 451.

[42] Principles of Psychology, vol. i. pp. 159-161.

[43] We thus see that the question whether there may not be "something
quasi-psychical in the constitution of things" is a question which does not
affect the position of Theism as it has been left by a negation of the
self-conscious personality of God. But as the speculations on which this
question has been reared are in themselves of much philosophical interest,
I may here observe that, in one form or another, they have been dimly
floating in men's minds for a long time past. Thus, excepting the degree of
certainty with which it is taught, we have in Mr. Spencer's words above
quoted a reversion to the doctrine of Buddha; for, as "force is
persistent," all that would happen on death, supposing the doctrine true,
would be an escape of the "circumscribed aggregate" of units forming the
individual consciousness into the unlimited abyss of similar units
constituting the "Absolute Being" of the Cosmists, or the "Divine Essence"
of the Buddhists. Again, the doctrine in a vague form pervades the
philosophy of Spinoza, and is next clearly enunciated by Wundt. Lastly, in
a recently published very remarkable essay "On the Nature of Things in
Themselves," Professor Clifford arrives at a similar doctrine by a
different route. The following is the conclusion to which he
arrives:--"That element of which, as we have seen, even the simplest
feeling is a complex, I shall call _Mind-stuff_. A moving molecule of
inorganic matter does not possess mind or consciousness, but it possesses a
small piece of mind-stuff. When molecules are so combined together as to
form the film on the under side of a jellyfish, the elements of mind-stuff
which go along with them are so combined as to form the faint beginnings of
Sentience. When the molecules are so combined as to form the brain and
nervous system of a vertebrate, the corresponding elements of mind-stuff
are so combined as to form some