Now why I mention these two points is that when engaged in the intricacies of philosophic discussion, we are apt to overlook the vastness of the difference between this idealistic view and the ordinary view of the world, and to overlook the number of _different_ propositions which the idealist must prove. It is, I think, owing to the vastness of this difference and owing to the number of different excellences which Idealists attribute to the universe, that it seems such an interesting and important question whether Idealism be true or not. But, when we begin to argue about it, I think we are apt to forget what a vast number of arguments this interesting question must involve: we are apt to assume, that if one or two points be made on either side, the whole case is won. I say this lest it should be thought that any of the arguments which will be advanced in this paper would be sufficient to disprove, or any refutation of them sufficient to prove, the truly interesting and important proposition that reality is spiritual. For my own part I wish it to be clearly understood that I do not suppose that anything I shall say has the smallest tendency to prove that reality is not spiritual: I do not believe it possible to refute a single one of the many important propositions contained in the assertion that it is so. Reality may be spiritual, for all I know; and I devoutly hope it is. But I take 'Idealism' to be a wide term and to include not only this interesting conclusion but a number of arguments which are supposed to be, if not sufficient, at least _necessary,_ to prove it. Indeed I take it that modern Idealists are chiefly distinguished by certain arguments which they have in common. That reality is spiritual has, I believe, been the tenet of many theologians; and yet, for believing that alone, they should hardly be called Idealists. There are besides, I believe, many persons, not improperly called Idealists, who hold certain characteristic propositions, without venturing to think them quite sufficient to prove so grand a conclusion. It is, therefore, only with Idealistic _arguments_ that I am concerned; and if any Idealist holds that _no_ argument is necessary to prove that reality is spiritual, I shall certainly not have refuted him. I shall, however, attack at least one argument, which, to the best of my belief, is considered necessary to their position by _all_ Idealists. And I wish to point out a certain advantage which this procedure gives me--an advantage which justifies the assertion that, if my arguments are sound, they will have refuted Idealism. If I can refute a single proposition which is a necessary and essential step in all Idealistic arguments, then, no matter how good the rest of these arguments may be, I shall have proved that Idealists have _no reason whatever_ for their conclusion.