senses are veridical. Similarly, however variable and fal lible conscience may be in the matter of its prescriptions, their very form compels us to recognize a moral order as the essence and soul of the universe. Whatever part anthropomorphism may play in the vocabulary of Kantian ethics, we must agree that this form is imperative, that there is something even behind our will-to-live, that there is above our individual will a higher and more excellent will, which strives after the ideal (Wille zum Guten). This, and not the Wille zum Leben of Schopenhauer, is the true essence and the first cause of being, substantia sive Deus.

Thus freed from the wholly accidental and passing alli ance formed with pessimism in Schopenhauer's system, the monism of the will is the synthesis towards which the three factors which, as we have seen, co-operate in the development of European philosophy (§ 4) are tending. These factors are: reason, which postulates the essential unity of things (Parmenides, Plotinus, Spinoza), experience, which reveals the universality of struggle, effort, will (Heraclitus, Leibniz, Schelling), and conscience, which affirms the moral ideal, the ultimate end of the creative effort and universal becoming (Plato, Kant, Fichte).

Nature is an evolution, of which infinite Perfection is both the motive force and the highest goal (Aristotle, Des cartes, Hegel).

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