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 A. SETH, SCOTTISH PHILOSOPHY. 267 " self-realisation " of man as a social being would be a good ex- pression of Clifford's ethical doctrine so far as it is founded on the idea of activity. There is finally, however, an important metaphysical difference between the inclusion of activity or spontaneity among the elements of experience and the rationalistic doctrine held by Mr. Sorley, which introduces the notion of end or purpose into its view of the world as a whole. But does this difference affect the theory in its bearing on ethics ? While agreeing with Mr. Sorley as to the close connexion of ethics and metaphysics, we may still find it hard to understand how it can make any difference with respect to the end or highest good of man whether man's end is also the end of the whole movement of things. The teleology which Mr. Sorley's school regards as the supreme category under which things can be thought, may pre- sent itself to another school as a kind of imaginative anticipation of a theory of universal evolution, rather than as the final outcome of a scientific law imperfectly conceived by its discoverers. Even the " external " teleological theories had the merit of pointing out biological facts that needed scientific explanation, and at length found it. Similarly, we may hold, the idea of a universal Reason determining the movements of history was not a mere metaphor, but pointed to an evolutionary law of the phases of human society considered as an organism. In ethics, of course, " teleology" (in one sense) is supreme. An ethical system must bring all knowledge under "the category of teleology" with a view to determining its bearing on the end of man. But when we consider things theoretically, then it is the conception of law that is supreme. We are no longer at the ethical point of view : and to the impartial outlook of the theoretical reason the good of man is no longer anything but a term of a single series among innumerable other series of events in a process of universal change. T. WHITTAKER. Scottish Philosophy: A Comparison of the Scottish and German Answers to Hume. By ANDREW SETH, M.A., Professor of Logic in the University College of South Wales and Mon- mouthshire. ("Balfour Philosophical Lectures," University of Edinburgh.) Edinburgh and London : W. Blackwood & Sons, 1885. Pp. xii., 218. Mr. A. J. Balfour's public-spirited act in endowing (for three years) a philosophical lectureship in the University of Edinburgh has here borne excellent first-fruits. In the university of Stewart and Hamilton, no subject could have been better chosen for the initial course of lectures than a comparison of the Scottish, and more especially of their master Reid's, answer to Hume with that German one which in later days has forced the other almost out