t will not be very interested about the
problem of solipsism which for him is non-existent, but the proposed
relief from the difficulties of free-will and of the existence of evil
may be grateful to all indifferently; or at least may suggest principles
adaptable to other systems. In his Trinitarian theology Mr. D'Arcy is in
many points at variance with the later conclusions of the schools; and
in some instances his argument depends vitally on this variance; but not
in the main. For his main point is that as our own personality--the
highest unity of which we have experience--takes under itself unities of
a lower grade; so the doctrine of the Trinity implies what the hiatuses
of philosophy require, namely, that personal unity is not the highest;
that, beyond any power of our present conception, the personally many
can be really (not only morally or socially) _one thing_. "A wonderfully
unspeakable thing it is," says Augustine, "and unspeakably wonderful
that whereas this image of the Trinity" _(sc.,_ the human soul), "is one
person, and the sovereign Trinity itself, three persons, yet that
Trinity of three persons is more inseparable than this trinity" (memory,
understanding, and will) "of one person." This "superpersonal" unity is
of course a matter of faith and not of philosophy, yet it is a faith
without which subjective philosophy must come to a stand-still; it is as
much a postulate of the speculative reason as God and immortality are of
the practical reason.

"If man is to retain the full endowment of his moral nature, we must
make up our minds to accept for ourselves an incomplete theory of
things." A philosophy which should unify the sum-total of human
experience, including the supernatural facts of Christianity, is
impossible; but even excluding these facts there is always need of some
kind of non-rational assent, which, however reasonable and prudent in
the very interests of thought, is not necessitated by the laws of
thought--is not, in the strictest sense philosophical. Idealism, like
other philosophies, "is not satisfied with an imperfect knowledge of the
greatest things. It must rise to the Divine standpoint and comprehend
the concrete universal," and so, of course, it breaks down. "But it
would surely be a hasty inference," says Mr. D'Arcy, "that philosophy
must needs be exhausted because idealism has done its work and delivered
its message to mankind," that is, has explored another blind alley, and
has arr