f Monism
alone is able to explain, without inherent contradiction, the phenomena
both of the subjective and objective spheres.

It is my present purpose to extend the considerations already presented.
Assuming the theory of Monism, I desire to ascertain the result to which
it will lead when applied to the question whether we ought to regard the
external world as of a character mental or non-mental. As observed in my
Rede Lecture (_supra_, p. 33), this question has already been considered
by the late Professor Clifford, who decided that on the monistic theory
the probability pointed towards the external world being of a character
non-mental; that, although the whole universe is composed of
'mind-stuff,' the universe as a whole is mindless. This decision I then
briefly criticized; it is now my object to contemplate the matter
somewhat more in detail.

I will assume, on account of reasons previously given, that when we
speak of matter in motion we do not at all know what it is that moves,
nor do we know at all what it is that we mean by motion. Therefore if,
as unknown quantities, we call matter _a_ and motion _b_, all we are
entitled to affirm is that _a + b = z_, where _z_ is a known quantity,
or mind. Obversely stated, we may say that the known quantity _z_ is
capable of being resolved into the unknown _a + b_. But, inasmuch as
both _a_ and _b_ are unknown, we may simplify matters by regarding their
sum as a single unknown quantity _x_, which we take to be substantially
identical with its obverse aspect known as _z_.

Here, then, are our data. The theory of Monism teaches that what we
perceive as matter in motion, _x_, is the obverse of what we know as
mind, _z_. What, then, do we know of _z_? In the first place, we well
know that this is the only entity with which we are acquainted, so to
speak, at first hand; all our knowledge of _x_ (which is the only other
knowledge we possess) is possible only in so far as we are able to
translate it into terms of _z_. In the next place, we know that _z_ is
itself an entity of the most enormous complexity. Standing as a symbol
of the whole range of individual subjectivity, it may be said to
constitute for each individual the symbol of his own personality--or the
sum total of his conscious life. Now each individual knows by direct
knowledge that his conscious life is, as I have said, of enormous
complexity, and that numberless ingredients of feeling, thought, and
volition are the