tail his arguments to prove the
nonexistence of a genuinely external world, but they will be ready to
admit that his doctrine is an inspiring one in the view that it takes
of the world and of man.

With this I wish to contrast the doctrine of another idealist, Mr.
Bradley, whose work, "Appearance and Reality," has been much discussed
in the last few years, in order that the reader may see how widely
different forms of idealism may differ from each other, and how absurd
it is to praise or blame a man's philosophy merely on the ground that
it is idealistic.

Mr. Bradley holds that those aspects of our experience which we are
accustomed to regard as real--qualities of things, the relations
between things, the things themselves, space, time, motion, causation,
activity, the self--turn out when carefully examined to be
self-contradictory and absurd. They are not real; they are
unrealities, mere appearances.

But these appearances exist, and, hence, must belong to reality. This
reality must be sentient, for "there is no being or fact outside of
that which is commonly called psychical existence."

Now, what is this reality with which appearances--the whole world of
things which seem to be given in our experience--are contrasted? Mr.
Bradley calls it the Absolute, and indicates that it is what other men
recognize as the Deity. How shall we conceive it?

We are told that we are to conceive it as consisting of the contents of
finite minds, or "centers of experience," subjected to "an
all-pervasive transfusion with a reblending of all material." In the
Absolute, finite things are "transmuted" and lose "their individual
natures."

What does this mean in plain language? It means that there are many
finite minds of a higher and of a lower order, "centers of experience,"
and that the contents of these are unreal appearances. There is not a
God or Absolute outside of and distinct from these, but rather one that
in some sense _is their reality_. This mass of unrealities transfused
and transmuted so that no one of them retains its individual nature is
the Absolute. That is to say, time must become indistinguishable from
space, space from motion, motion from the self, the self from the
qualities of things, etc., before they are fit to become constituents
of the Absolute and to be regarded as real.

As the reader has seen, this Absolute has nothing in common with the
God in which Berkeley believed, and in which the plain