ontology, as it certainly is with ethics. People often regard moral philosophy as a topic very abstract and dry. And yet wherever two or three are gathered together indulging in gossip about the doings of their neighbors, their speech, even if it involves out-and-out scandal, is devoted to a more or less critical discussion, to an illustration, and even to a sort of analysis of what are really very deep ethical problems, — problems about what men ought to do, and about the intricate relations between law and passion in human life. Well, as even the most frivolous or scandalous gossip really manifests an intense, if rude concern, for the primal questions of moral philosophy, so our children and all our most simple and devout souls constantly talk ontology, discourse of being, face the central issues of reality, but know it not. Yet once face the true connection of abstract theory and daily life, and then one easily sees that life means theory, and that you deal constantly, and decisively, with the problems of the Theory of Being whenever you utter a serious word. This then is the reason why our ontological studies will bear directly upon the daily concerns of religion.
Our discussion of the general meaning and of the relative value of the various ontological predicates will, moreover, throw light, as we go, upon some of the best known of the special issues of the history of theology. We shall see, for instance, what has been the real motive that has made the doctrine of the speculative Mystics so important a factor in the life of the more complex religious faiths. We shall see too, in the great historical conflicts between the Realistic and the Mystical conceptions of the nature of Reality, the source of some of the most important con-
