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 objective reality, that its subjective representations are consistently determined by the character of that objective world as once and for all given, that the categories of the understanding are in their last analysis the forms of a necessary relation between our own minds and the world of fact, and therefore possess something of an objective character—these are positions which critical philosophy not only does not deny, but increasingly tends to affirm. Yet with this reservation—and it is a reservation which probably the authors of this Letter would themselves make—it remains true that our knowledge is "subjective, relative, and susceptible of transformation and variation according to the evolution of the human mind."

Liberals outside the Roman Communion are still a little bewildered by