like atoms and gravitation. You can explain this result away; but man will always honour the self-existent, and you cannot really destroy the worship of matter as long as you hold this doctrine.
In terms of our subject, this theory treats some objects of mind, the sensation of colour, and so on—as mental in nature, or, roughly speaking, as products or bits of mind; while other objects of mind, like perceived shapes or resistance, it treats as self-existent realities. And when this is believed, the products or bits of mind will always be disparaged by comparison with what we suppose to exist in its own right. And then, on such a doctrine, what are you going to do with such realities as universals—general facts? They don't seem to fit well into space; while, as bits of mind, they seem impotent.
Then, of course, comes the return match—what is known as subjective idealism. Someone points out that, as objects of mind, space, and motion, and so forth, are just on the same level with sound and colour; if, there-
