- tem to which, in its earlier and cruder form, Berkeley a century
ago gave what once appeared to be its death-blow, but what may perhaps turn out to have been a wound sufficiently severe to cause prolonged insensibility, but not absolute extinction. It is not, however, with the purpose of completing the work of destruction, but of examining whether it affords a possible escape from the necessity of the religious postulate, that I refer to it here. Metaphysical Realists perceived clearly enough that the apparent qualities of sensible objects could not be the objects themselves. Even if they did not recognize this with regard to all the apparent qualities, they did so with regard to those termed "secondary," such as taste, smell, and color. Later representatives of the school, such as Kant, extended the process by which this conclusion was reached to all apparent qualities, whatsoever. Below the apparent qualities, however, these thinkers assumed a substance, "substantia," in which they inhered, and by which they were bound together, so as to constitute the object. And this substance—something unperceived underlying the qualities perceived—was their notion of matter. Observe now the position we have arrived at. No sooner does Realism abandon the untenable hypothesis that the qualities of the object are the object itself, than it is driven upon the assumption of an utterly unknowable and inconceivable entity; a matter which is not perceptible by any of our senses, which is below, or in addition to, phenomena concerning which we can predicate nothing, and whose relation to the qualities it is supposed to support we cannot understand. But the necessity of some such assumption is the very assertion implied in all forms of religious faith. Realism, then, does not escape the pressure of this necessity, even though the entity it assumes is not precisely of the same character.
But is the difference in its character one that tells in favor of this variety of Realism, or in favor of religion? Assuredly substance, or matter, imagined as the bond between apparent qualities, is not an easier, simpler, or more intelligible conception than that of a universal power as the origin, source, or objective side of all physical phenomena. Granting even that the latter conception cannot be represented to the mind, a representation of the former is equally impossible. But does it
