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278 in the light of life's larger sweep,—not grow dispassionate the more they stretched their view? Did the 'law of sharing' so little legitimate their procedure that a law of identity of contradictories, forsooth, must be trumped up to give it scope? Out upon the idea! Hume's account of causation is a good illustration of the way in which empiricism may use the principle of totality. We call something a cause; but we at the same time deny its effect to be in any latent way contained in or substantially identical with it. We thus cannot tell what its causality amounts to until its effect has actually supervened. The effect, then, or something beyond the thing is what makes the thing to be so far as it is a cause. Humism thus says that its causality is something adventitious and not necessarily given when its other attributes are there. Generalizing this, empiricism contends that we must everywhere distinguish between the intrinsic being of a thing and its relations, and, among these, between those that are essential to our knowing it at all and those that may be called adventitious. The thing as actually present in a given world is there with all its relations; for it to be known as it there exists, they must be known too, and it and they form a single fact for any consciousness large enough to embrace that world as a unity. But what constitutes this singleness of fact, this unity? Empiricism says, Nothing but the relation-yielding matrix in which the several items of the world find themselves embedded,—time, namely, and space, and the mind of the knower. And it says that were some of the items quite different from what they are and others the same, still, for aught we can see, an equally unitary world might be, provided each