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 the same sense to every experience. It is a co-ordination peculiar to all experience” (p. 83). If we understand Avenarius correctly he means to say, to express it in our terms, that there is no object but there is a subjective aspect of it, no subject but it appears objectively. Thus there is no subjectivity in itself and there is no objectivity in itself. This is exactly our position, which we call Monism.

The “introjection” was according to Avenarius the evil spirit that led speculation astray. To get rid of this evil spirit the proposition is made to discard “introjection” and replace it by the empirio-critical principal-coördination. But closely considered the latter is only an improved modification of the former, and this plan would better be characterised as discarding the error implied in that kind of introjection theory which assumes that sensations alone are given. The data of experience are not mere feelings, not mere subjectivity, as is maintained by the idealist; nor are they mere objectivity, as is maintained by the ingenuous realist; the data of experience are states of subject-objectness, they are feelings of a certain kind possessing objective significance, and the ideas subject as well as object are abstractions made in a late stage of mental development from this one inseparable whole of subject-objectness (see The Monist I, No. 1, pp. 78-79).

Avenarius says in a note (p. 132), “The question should not be ‘Why do we believe in the reality of an external world?’ but ‘Why did we not believe that the external world is real?’” We should say that neither question is admissible. We should first ask: What do we mean by real? Reality is the sum total of our experiences, including the meaning of sensations and ideas, and finds its special application in their reliability. The question, Is the candle I see real? means, Does it react in special ways? Every name of a special object signifies a certain group of actions or reactions observable by the subject. This is what we call real and the idealist would have to deny the existence of his own experience to deny the reality of objects in this sense.

Avenarius’s books are not easy reading to the English and American student, for his style is sometimes heavy and his constructions are involved. So are his thoughts. But his thoughts show the earnest thinker; the evolution of his views goes in the right direction and his works deserve the attention of his co-workers in the philosophical field.

DIE BEDEUTUNG DER THEOLOGISCHEN VORSTELLUNGEN FUR DIE ETHIK. By Dr. IVilkeltu Paszkowski. Berlin : Mayer & Miiller. 1891. Religion originates everywhere, according to the author, in the self -consciousness of man who feels himself an acting and willing being limited by and dependent upon greater and higher powers. The religious relation consists in the regulation of his actions as well as his will with reference to the ordinances of these powers. Dr. Paszkowski lets all the best known religions pass in review before our eyes, tracing