be identified with its appearances.
How far they can bring home this view in practical form to the
intelligence of man is another matter. Plato doubtless saw the truth in
a sort of beatific vision, but the tide of speculation ebbed after his
death, and its healing waters never inundated the deserts of mediaeval
thought. The discursive weakness in which the speculation of the
transcendental Philosophy seems to dissipate itself makes us fear a
similar decline. Metaphysics must receive the assistance of the great
speculative achievement of Physics. It must realise that Science can
postulate a Reality unperceived and unqualified by the conditions of
sense, but in terms of which Science can explain the whole phenomena of
the sensible presentation in their objective aspect,--explain these as
transmutations of Reality, proceeding in accordance with the general
mathematical laws under which Reality transmutes itself.

It may be said that reason requires us to think that the Universe is a
unity. Where do you embrace within Reality, in such a view of it,
Intelligence, Volition, Feeling? We answer: Of course, obviously
Reality, as postulated by Physics, does not contain these. But the Real
Thing postulated by Physics is but one aspect of the whole, and may be,
must be, merged in a higher Reality--of which phenomena, on the one
hand, and Thought, Conation, Feeling on the other, are the appearances.
That involves a further advance, the attainment of a higher degree of
Truth which would bridge the Dualism of Thought and Existence, of Self
and Not-self, of Spirit and Nature, and whilst, on the one hand, such
Reality must fundamentally be a-logical, on the other hand Energy may
owe its energy to Spirit.

In the dualism which we must, in experience, recognise, we notice one
fundamental distinction: quantification, measurability, appear the
attributes of the physical; quality, ideality, of the spiritual. The
apprehension, therefore, of the doctrine of Energy should accomplish in
clarity and security the abolition of the intolerable contradictions
which have hitherto involved the search for Reality amid its
appearances. We think it suggests the most satisfying explanation of the
distinction which separates, and the principle which relates Ideality
and Externality, and should obviate the almost childish efforts of
transcendentalists to expound the relation of the Mind to a body which
is involved in, and which is yet--for the individual--