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117, he does it alike on his personal responsibility and risk. Du musst glauben, du musst wagen,
 * Denn die Götter leihn kein Pfand,

Nur ein Wunder kann dich tragen
 * In das schöne Wunderland."

I will presently define exactly what I mean by God and by Theism, and explain what theories I referred to when I spoke just now of attempts to fly beyond the one and to outbid the other.

But, first of all, let me ask you to linger a moment longer over what I have called the reflex theory of mind, so as to be sure that we understand it absolutely before going on to consider those of its consequences of which I am more particularly to speak. I am not quite sure that its full scope is grasped even by those who have most zealously promulgated it. I am not sure, for example, that all physiologists see that it commits them to regarding the mind as an essentially teleological mechanism. I mean by this that the conceiving or theorizing faculty—the mind's middle department—functions exclusively for the sake of ends that do not exist at all in the world of impressions we receive by way of our senses, but are set by our emotional and practical subjectivity altogether. It is a transformer of the world of our impressions into a totally different world,—the world of our conception; and the transformation is effected in the interests of our volitional nature, and for no other purpose whatsoever. Destroy the volitional nature, the definite subjective purposes, preferences,