where it touches real problems of thought, one of the most sophistical books of our time. He is equally at home in tracing the main lines and dilemmas of the Kantian philosophy, especially in its ethical development; and there is everywhere throughout his present as in his former volume a healthy breeze of good sense and well-balanced religious feeling, no less than of sound philosophical thinking. We heartily welcome him as a valuable accession to the band of Oxford thinkers who have thoroughly emancipated themselves from the slough of materialistic psychology and ethics.

Dr Wallace's volume, it deserves to be added, has the special merit of treating, within reasonable compass and in a style upon the whole attractive and expressive, the full system of Kant as exhibited in his trilogy of Criticisms, and especially of giving a brief but intelligible résumé of his moral system. In order to have done full justice even to the limited point of view to which we have confined ourselves, it would have been well if we could have embraced some discussion of the 'Kritik of the Practical Reason,' and the relation of its principles to those of the 'Kritik of the Pure Reason.' It would have been particularly interesting to point out the difference of Kant's attitude to the great realities of the moral and spiritual life God, Freedom, and Immortality - from the modern agnostic attitude, similar as in some respects it is. The spiritual or transcendent (as distinct from the transcendental) region was no doubt unknowable to Kant, no less than to Spencer and all our scientific Agnostics. He was at one with them in denying that we can ever have any science of the Divine in

the sense in which we have a science of phenomena. The phenomenal is the only true region of science, because it is the only true region of speculative cognition. All the play of scientific knowledge is between sense on the one hand, and the constructive reason which builds the temple of knowledge out of the "manifold of sense." But this is merely to say, in other words, that the natural world belongs to science, and beyond this world it cannot travel. Through science we can never get at either morality or religion, however much help it may give us in interpreting the canons of both. The moral sphere rests not on the phenomenal but the noumenal, and religion draws its truths from the same hidden source of inspiration. But Kant, while he set those realities outside the sphere of cognition in the scientific sense, did not, with our modern Agnostics, relegate them to the mere domain of imaginative fiction. They were not to him phantasms destined to disappear as science extended its horizon. Still less could he ever have supposed it possible, with some ingenious but deluded thinkers in our day, to forge an effective religion out of nature and art-to weave the control of human life out of the web of natural desire, even in its most beautiful and delicate manipulations. His deep moral enthusiasm, his insight into the evil element in human nature, and the impossibilities of a moral culture, resting on no Divine reality, below the stream of time, saved him from delusions of this kind. He held fast, therefore, however inconsequently, to the great facts of God, and moral freedom, and immortality. He failed to work out any satisfactory relation between his speculative and moral system; he only developed,

in a very imperfect and somewhat helpless manner, his moral doctrines and their connections with one another. But he held, notwithstanding, a clear and firm grasp of higher truth, as springing out of no fantastic dream, but out of true and deep and eternal fountains of inspiration in the human reason and conscience. Much as he hated superstition, and shrank from all licence of spiritual and theological affirmation, he maintained that the principia of the spiritual life are deep-laid realities beyond the challenge of the critical intellect. If we cannot reduce these Divine realities to science, they are yet there the true offspring of reason, although reason cannot construct them as it does "the manifold of sense"-the true life of thousands-while in their nature transcending the full compass of human cognition.

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