pendent, reducible to unity, a total of realities expressible as one truth. Just as in the one concept of the nature of number is implied all the infinite series of properties that a complete Theory of Numbers would develop, so in the one concept of the universe, which constitutes the Divine Mind, all the facts of all possible experience are comprehended and are reduced to perfect unity. There must be then in fact a universal formula. What this formula is we do not see, and just because we do not see it, we have to look here and there in experience for any traces of the unity and rational connection of facts. Nor can we ever be sure that a connection surmised by us is the really rational connection of things. A law discovered by us is only our attempt to imitate the Divine Thought. Our attempt may in a given case fail; our induction may be mistaken. But the foundation of our inductive processes is the thought that, since the real world is a perfectly rational and united body of truth, that hypothesis which reduces to relatively rational unity the greatest number of facts is more apt to represent the truth of things than any hypothesis of less scope, and of less rational significance. Just because this natural dualism with which we set out is a blunder, just because in fact the world is not rent in twain by our arbitrary distinction of object and subject, but is in deepest truth one united world, a single thought; therefore it is that when we consider those facts which we have from moment to moment to regard as external, we can be assured that there is a certain and not an arbitrary basis for our views about them. The vis-
