on
which was given (as we supposed) by Helmholtz of the effects produced on
the human brain by hearing a sonata, was no doubt perfectly sound within
its own category; but the ejective explanation of these same effects
which is given by a musician is equally sound within _its_ category. And
similarly, if instead of the man-object we contemplate the world-object
physical causation becomes but the phenomenal aspect of psychical
causation; the invariability of its sequence becomes but the expression
of intentional order; the iron rigidity of natural law becomes the
sensuous manifestation of an unalterable consistency as belonging to the
Supreme Volition.

My object in this paper has been to show that the views of the late
Professor Clifford concerning the influence of Monism on Theism are
unsound. I am in full agreement with him in believing that Monism is
destined to become the generally accepted theory of things, seeing that
it is the only theory of things which can receive the sanction of
science on the one hand and of feeling on the other. But I disagree with
him in holding that this theory is fraught with implications of an
anti-theistic kind. In my opinion this theory leaves the question of
Theism very much where it was before. That is to say, while not
furnishing any independent proof of Theism, it likewise fails to furnish
any independent disproof. The reason why in Clifford's hands this theory
appeared to furnish independent disproof, was because he persisted in
regarding the world only as an object: he did not entertain the
possibility that the world might also be regarded as an eject. Yet, that
the world, under the theory of Monism, is at least as susceptible of an
ejective as it is of an objective interpretation, I trust that I have
now been able to show. And this is all that I have endeavoured to show.
As a matter of methodical reasoning it appears to me that Monism alone
can only lead to Agnosticism. That is to say, it leaves a clear field of
choice as between Theism and Atheism; and, therefore, to a carefully
reasoning Monist, there are three alternatives open. He may remain a
Monist, and nothing more; in which case he is an agnostic. He may
entertain what appears to him independent evidence in favour of Theism,
and thus he may become a theist. Or he may entertain what appears to him
independent evidence in favour of Atheism, and thus he may become an
atheist. But, in any case, so far as his Monism can carry