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 VIII. PHILOSOPHICAL PEEIODICALS. PHILOSOPHICAL REVIEW. Vol. xii., No. 1. J. H. Tufts. ' On the Genesis of ^Esthetic Categories.' [The distinctive characteristics of the aesthetic judgment, or of aesthetic feeling, are due, in part at least, to the social conditions under which the aesthetic consciousness has developed. (1) This consciousness, in its beginnings, is connected with art rather than with nature. (2) Its relation to art is not that of cause, but that of effect. It has arisen, chiefly or wholly, from other springs, and has itself created the sense by which it is enjoyed. (3) Art has its origin, almost without exception, in social relations ; it has developed under social pressure ; it has been fostered by social occasions ; it has, in turn, subserved social ends.] C. V. Tower. 'An Interpretation of Some Aspects of the Self.' ["Any experience is both objective or presentational and ideal. It must, therefore, be interpreted in terms which express not only its presentational aspect, but those ideal re- lations which are made known to us through the experience of what we term self. . . . The self is a symbol, like any 'thing' named and characterised. ... It is not an entity, but a law, which, like any other law, denotes a unique type of relationship within experience, its inner and individual aspect which the presentational method of science cannot reach. And the individual is at the centre of that law, as to all other laws he is external."] J. D. Stoops. ' The Real .Self.' [A somewhat rhapsodic paper, maintaining that "the chasm between personality, conscious selfhood, humanity, and that which is not human, not conscious of selfhood, be it animate or inanimate, is the greatest chasm in the whole known, universe ".] A. K. Rogers. ' Pro- fessor Royce and Monism.' [" The attempt to make what we call human experience an identical part of a comprehensive and all-knowing experi- ence involves a confusion between the existence of a state as a fact of immediate feeling, and a subsequent knowledge of that state, separated from it empirically by an interval of time. When we carry the problem over to the Absolute, for whom there cannot be such a past experience, limited within itself and temporarily unconscious of anything beyond its own limited content, it involves the assumption that a particular element of consciousness can be taken as an absolute piece of existence, whose nature is not influenced by the character of its associates." The difficulty may be avoided if we suppose that ultimate reality exists, not in the form of truth, i.e., of thought or knowledge or intellectual synthesis {Royce), but in the form of active purpose. God thus becomes a member of a community, but without the limitations and the ignorance of men. The ultimate concept for the understanding of the universe is not self- consciousness, but a society of selves.] Reviews of Books. Summaries of Articles. Notices of New Books. Notes. No. 2. A. T. Ormond. 'Philosophy and Its Correlations.' [President's Address at the second meeting of the American Philosophical Association, 30th December, 1902.