can really give us no help. Some other, some self-existent
thing is wanted, and with considerable insight Schopenhauer suggested
that the key was to be found in the Will.

But this theory, though it has lately attracted considerable attention,
can hardly be claimed as offering any definite prospect of a solution.
Its cardinal defect is that it still fails to show how the sensible
arises. It is supposed to be generated out of pure Volition, but no
causal nexus, no direct connection of any kind is immediately apparent
between the two, and Schopenhauer in developing his theory did nothing
to supply the want. The doctrine cannot therefore be regarded as more
than a helpful stepping-stone to the true answer.

* * * * *

In recent years various forms of opportunist philosophies under the
names of Pragmatism, Pluralism, etc., have endeavoured to elude the
pressure of the dilemma and to solace mankind for the failure of
Kantianism by advising them to accept Experience as it is. But though
such a counsel of resignation may in a popular sense of the term be
regarded as philosophical it can hardly be accepted as a solution.

* * * * *

We find, then, that since man first began to inquire reflectively upon
the nature of his cognitive faculty his speculation has followed one or
other of two great lines or divisions of theory, neither of which has
been found to afford intellectual satisfaction.

We have (1) the theory that seeks in some way or other to derive the
real constituents of Science from the constitution of the cognitive
faculty itself. To this theory, which has inspired one whole stream of
speculation from Plato to Hegel, there are at least two absolutely fatal
objections.

(_a_) It fails altogether to account for the sensible presentation which
however fluent and unstable appears to stand in a direct and even
unique relation to the real. It fails to let us understand how that
relation arises, how the sensible is generated, or how it enters into
our consciousness.

(_b_) We are unable under this theory to discover how we ever reach a
Knowledge of the real World, how we can get beyond ourselves, how if the
Mind in its search for truth is perpetually intercepted by its own forms
it can ever furnish us with any genuine cognitions of the external.

(2) We have the theory that the essential forms of Reality are to be
found in the Object and are thence suppl