Einstein's Relativity, in connection with individuality and personality, showed how necessary it was to hold Transcendence as well as Immanence in our synthesis of knowledge. Lieut.-Colonel G. MACKINLAY said: Dr. Carr is to be congratulated on his careful and condensed account of the various systems of philosophy which have been in fashion since the time of Hegel; but the thought strikes me at once: What is the use of Philosophy? It appears to be veiled in a special verbiage of its own, so that it is not easy to make out the meaning of its sentences, and this is the more remarkable in that philosophy is supposed to be a help in various studies, including religion. As far as I can see it generally confuses the issue, reminding one of notes published some time ago, explaining a certain widely-read book, I think the Pilgrim's Progress. A simple student was asked if he had read these notes, and if they had helped him to understand the book. He replied that he enjoyed the book and found it very interesting and easy to understand, and after further study he hoped to understand the notes also! It seems that the occupation of the philosopher must not be taken away from him, even if his explanations are apt to be difficult and obscure, as our lecturer allows may at times be the case (see p. 215 (middle) ). In applying philosophy to matters connected with the Bible, we find the glorious note of certainty of doctrines and of well-established facts in the Scriptures is to be exchanged for extreme vagueness and changeability. The author of our paper would seem to give his subject away by speaking of the speculation of the modern period, and by referring to the dogmatism of the seventeenth century and the empiricism of the eighteenth, as examples of the variations of philosophic teaching at different periods (see p. 209). Our author makes sympathetic mention of the effect of recent scientific and mathematical investigations on philosophy of late, specially commending the fundamental discovery of Einstein. There is hope, therefore, that in the future philosophy will be supported by appeals to established facts and that it will not be content with mere speculation. The bulk of the paper, however, refers to a study practised by the heathen Greeks of old, from whom it is derived; it is still full of ambiguities. It seems foolish to depend on such teaching when we have the infallible Scriptures, which give us the inspired Word of God testifying that the Lord Jesus is the same yesterday, to-day, and for ever, and that He shed His blood to save those who trust in Him. By all means let us investigate truth from various angles. I, for one, would be very glad if at some future time we could have a lecture in simple language which would enable us to understand the practical advantages, if any, which can be derived from a study of this intricate subject. We live in a wonderful scientific and practical age. I should like to ask Dr. Carr if many of our leading inventors and scientific men, or of our successful politicans or captains of industry, owe their success to their knowledge of philosophy? Mr. W. E. LESLIE writes: Who has not, in attempting to unravel a tangled skein, found that each knot untied did but produce another elsewhere? Philosophy has sometimes been regarded as just such a tangled skein. Such a view can be understood, if not justified, when one contemplates the changeful succession of schools and philosophers-Idealists and New Idealists, Realists and New Realists, the Monads of Leibnitz and the Monads of Wildon Carr, Einstein taking us back to the paradoxes of Zeno. The movements referred to in the latter part of the paper (the work of James, Croce, Bergson and Einstein) render such pessimism unnecessary. In their more anti-intellectual aspects they present, no doubt, a swing of the pendulum, but regarded as introducing extra logical elements they show us something warmer, richer (more colourful), more personal, and therefore more real, than the arid intellectualism that preceded them. If an all-embracing synthesis be our aim, surely these movements give a distinct advance! Of course, considered as anti-intellectualistic, these movements are exposed to the objection that they destroy the foundation upon which they rest. However they may congratulate themselves upon a fancied immunity from logical dialectic, there is no escape. from the fact that their position is a product of reflection. No doubt philosophers are making progress toward some orderly arrangement of their new wealth, but on less exalted levels confusion is rife. Among people of mystic temperament the feeling that the intellect has a subordinate place has (particularly in America) opened the floodgates to a tide of superstition and quackery. The Victoria Institute is interested in metaphysical questions from the standpoint of Christian Philosophy. Divine Revelation presents striking points of contact with these recent movements of thought as, indeed, it did with the earlier outlook of the Fathers and the Schoolmen. Life, activity, personality, freedom and beauty are now stressed. Revelation does not present us with formal series of metaphysical propositions, but has been transacted through living persons-Abraham, Isaac, Jacob; Moses and Isaiah; Ruth and Naomi. "Life" is prominent "I am come that they might have life"--but it is associated with knowledge: "This is Life Eternal, that they should know Thee. . Knowledge is associated with practical moral values: If any man willeth to do His will he shall know Ethics and æsthetics are blended: "Worship the Lord in the beauty of Holiness." "O the depth of the riches both of the wisdom and the knowledge of God!" Yet He has hidden these things from the wise and prudent and revealed them unto babes! Dr. SCHOFIELD writes: I have read with pleasure Dr. Carr's able review of recent philosophy, and venture to send one or two brief notes on the latter part of the paper. The presentment (p. 218) of Dr. Bergson's creative evolution is certainly a long way removed, and in the right direction, from Darwin's theories, now so generally discredited. The vis a tergo is a fact, and it only remains to give it its true name to make it a Christian doctrine. The allusion (p. 219) to Croce and Gentile is interesting as to Monism, of which Gentile seems the soundest exponent. In my day Hæckel was still listened to, and the Monism then popular was entirely material. It was from this Conan Doyle was deliverednot, alas! into Christianity, but into spiritualistic Deism. Since then Monism has again taken the field, but is now purely spiritual, matter itself having disappeared into mere "force and energy." This is nearer to Gentile than to Croce. This latter considers (p. 220) the aesthetic older than the intellectual-the image prior to the concept. This is true if we give concept its full intellectual value; but surely the simplest image in art cannot be formed without some elementary concept! Whence it would seem that the distinction is not so absolute as it appears. Einstein's doctrine (p. 222) of the relative seems to me true in essence, and of great value, emphasizing as it does the impassable gulf between the finite and the infinite, the relative and the absolute, between man and God. In his reply, Dr. CARR said, in answer to the Chairman's questions, that in his view the influence of Comte appeared rather in the direction it had given to philosophical development than in the enrichment of philosophy by new ideas. With regard to Croce's philosophy, it did undoubtedly continue the Hegelian tradition, but it represented a radical reform of the Hegelian dialectic. He thanked Lieut.-Colonel Mackinlay for stating so plainly his view that philosophy is an idle pursuit. He could only say in defence that, for his own part, he had no choice in the matter ; he was a philosopher because he found it was in his nature to philosophize. In conclusion, he thanked all who had sent communications or spoken. To attempt to follow the many valuable criticisms would carry him beyond the limits of discussion. 680TH ORDINARY GENERAL MEETING, HELD IN COMMITTEE ROOM B, THE CENTRAL HALL, DR. JAMES W. THIRTLE, M.R.A.S., F.R.G.S., IN THE CHAIR. The Minutes of the previous Meeting were read, confirmed and signed, and the HONORARY SECRETARY announced the election of the following as Associates :-Prof. Howard Atwood Kelly, M.D., and H. Krause, Esq., M.D., D.D.S. The CHAIRMAN then called on Dr. A. T. Schofield to read his paper on "The Capture of the Unconscious." ANNUAL ADDRESS. THE CAPTURE OF THE UNCONSCIOUS. By ALFRED T. SCHOFIELD, Esq., M.D. HE capture of the Unconscious is the capture of the man, and to a considerable extent the loss of the power of choice. It is the hidden master-factor in character, and determines the life and destiny of every individual. It is the foundation of all stability of character and consistency of life. Where the capture is only partial, the course of life is unstable as water (Reuben Gen. xlix, 4). The capture also may be temporary or permanent. Its absolute permanency throughout life is rare; though it is generally very persistent. To understand the subject, I must ask my audience who are |