concrete actuality. No reason can be given for the nature of God, because that nature is the ground of rationality.
In this argument the point to notice is, that what is metaphysically indeterminate has nevertheless to be categorically determinate. We have come to the limit of rationality. For there is a categorical limitation which does not spring from any metaphysical reason. There is a metaphysical need for a principle of determination, but there can be no metaphysical reason for what is determined. If there were such a reason, there would be no need for any further principle: for metaphysics would already have provided the determination. The general principle of empiricism depends upon the doctrine that there is a principle of concretion which is not discoverable by abstract reason. What further can be known about God must be sought in the region of particular experiences, and therefore rests on an empirical basis. In respect to the interpretation of these experiences, mankind have differed profoundly. He has been named respectively, Jehovah, Allah, Brahma, Father in Heaven, Order of Heaven, First Cause, Supreme Being, Chance. Each name corresponds to a system of thought derived from the experiences of those who have used it.
Among medieval and modern philosophers, anxious to establish the religious significance of God, an unfortunate habit has prevailed of paying to Him metaphysical compliments. He has been conceived as the foundation of the metaphysical situation with its ultimate activity. If this conception be adhered to, there can be no alternative except to discern in Him the
