senses, whilst its properties present themselves in three states,
the solid, the liquid, and the gaseous." To casuistical Berkeley
they prefer the common sense of mankind. They ask the idealist
and the spiritualist why they cannot find names for themselves
without borrowing from a "dark and degraded" school; why the
former must call himself after his eye (_idein_); the latter
after his breath (_spiritus_)? Thus the Haji twits them with
affixing their own limitations to their own Almighty Power, and,
as Socrates said, with bringing down Heaven to the market-place.

Modern thought tends more and more to reject crude idealism and
to support the monistic theory, the double aspect, the
transfigured realism. It discusses the Nature of Things in
Themselves. To the question, is there anything outside of us
which corresponds with our sensations? that is to say, is the
whole world simply "I," they reply that obviously there is a
something else; and that this something else produces the
brain-disturbance which is called sensation. Instinct orders us
to do something; Reason (the balance of faculties) directs; and
the strongest motive controls. Modern Science, by the discovery
of Radiant Matter, a fourth condition, seems to conciliate the
two schools. "La decouverte d'un quatrieme etat de la matiere,"
says a Reviewer, "c'est la porte ouverte a l'infini de ses
transformations; c'est l'homme invisible et impalpable de meme
possible sans cesser d'etre substantiel; c'est le monde des
esprits entrant sans absurdite dans la domaine des hypotheses
scientifiques; c'est la possibilite pour le materialiste de
croire a la vie d'outre tombe, sans renoncer au substratum
materiel qu'il croit necessaire au maintien de l'individualite."