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 establishing the consciousness and the object of cognition as two autonomous powers, neither of which is the slave of the other, spiritualism has arrived at an opinion of irreproachable exactness; it is indeed thus that the relations of these two terms must be stated; each has the same importance and the right to the same autonomy.

Yet, spiritualism has not rested there, and, by a lamentable exaggeration, it has thought that the consciousness, which it calls the soul, could exercise its functions in complete independence of the object of cognition, which it calls matter. There is the error. It consists in misunderstanding the incomplete and, as it were, virtual existence of the consciousness. This refutation is enough as regards spiritualism. Nothing more need be added.

Idealism is an exceedingly complex system, varying much with varying authors, very polymorphous, and consequently very difficult to discuss.

The ancient hylozoism, the monadism of Leibnitz, and the recent panpsychism of M. Strong are only different forms of the same doctrine.