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the outside world of realities, which lies back of them, is left unapproached. Such a system is beset with more difficulties than either materialism or idealism. Sensations, whose existence and influence lie wholly within the mind, can with less reason be made to control and give form to the mind, than matter conceived as wholly outside and independent of the intellectual powers. Indeed it is not easier to see how a perception can occupy this anomalous position, on the one side giving law to the mind, on the other, cut off from all known, exterior dependence, and resting back on the very faculties whose form it controls.

This system exhibits the same defective analysis which belongs to all materialism. Space and time are evolved from experience, though they are the conditions of experience. They are made to spring from sensations, though themselves utterly beyond sensation. Those ideas on the other hand, that are admittedly in the mind, yet admittedly beyond experience, are pronounced delusive. Of this character is that of causation. Breaking this cord of connection, the external world swings loose from this philosophy. There lies against it concisely these difficulties. Claiming experience to be the source of knowledge, it elaborates a system far removed from ordinary conviction, and subversive of many of its most cherished opinions. It knows nothing of matter, while mankind knows this chiefly. It gives sensations, perceptions control over the mind, while the opinions of men divide control between outside and inside conditions. "While employing it makes illusive, in its intellectual basis, the notion of causation, which above all has universal sway in the practical world.

It denies moreover necessity to any ideas whatever, while the whole history of pure mathematics shows the contrary. It is compelled to refer to experience the recognition of such facts as this, that straight lines, parallel