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 EICHARD B. HALDANE, The Pathway to Reality. 527 The Pathway to Reality. Being the Gifford Lectures delivered in the University of St. Andrews in the Session 1902-3. By the Eight Hon. KICHARD BUEDON HALDANE, M.P., LL.D., E.G. London: John Murray. 1903. THOSE who are not in love with Prof. James's attempt to base religion upon a sensationalistic Metaphysic (or negation of Meta- physic) eked out by a study of abnormal psychical phenomena will turn with relief to the St. Andrews Gifford Lectures for 1902-3. In Mr. Haldane we have a writer who believes that a Keligion which is really to retain its hold upon the thought of the world must be based upon Eeason. Whatever view may be taken of his con- clusions, there can be no question that he has given us a piece of solid and profound metaphysical thinking. Both from a meta- physical and a literary point of view, this is an extremely brilliant exposition of Hegelianism pure and simple Hegelianism not of the right or of the left, but of the centre. For once this statement may be made without offence, for Mr. Haldane tells us that every- thing which is of value in his lectures comes from Hegel except what is due to the advance of science since Hegel's day. To this perhaps over-modest profession most readers will be disposed to make one further exception that is to say, a lucidity both of thought and of expression which, it must be admitted, is as great as is compatible with the nature of his subject-matter and of his own philosophical position. And their admiration at the meta- physical ability and the metaphysical eloquence which the Lectures display will be increased when they learn that the book consists in a short-hand reproduction of ex tempore discourses. Any one who wants to know what the Hegelian position really is cannot do better than read these Lectures, though it may be doubted whether they will have much meaning for those who have not gone through a pretty systematic course of more elementary philosophical study. In saying that Mr. Haldane expressly dis- claims any originality in his central position, I do not of course mean to suggest that there is no originality in his exposition and defence of it. Though seldom admitting that there is much force in the criticisms directed against the Master, Mr. Haldane takes account of these criticisms, and some of his readers will be disposed to think that he has really been more influenced by them than he is disposed to admit, and to suspect that we are presented rather with a reconstruction, or at least a somewhat eclectic development of Hegelian ideas than a purely historical reproduction of the Master's thought. It may be remarked by the way that Mr. Haldane makes much use of Aristotle whom he thinks that " Hegel first taught the world to read " (p. 169). Here it is still more doubtful whether we are not often presented with what the mediaeval lawyers called a " glossa Aurelianensis quae destruit textum ". Mr. Haldane would of course admit that much of Aristotle's actual system is dependent upon his mistaken or limited