pounded at some length, far more convincingly than I can, and I need not repeat it. But what I miss is, his promised proof that there is a real being worthy of the exalted name of God.
The difficulty I experience with his view may be stated in the form of a question: How does he find out what facts, what problems, confront the Absolute?
To this question, the answer is not far to seek. Professor Royce accepts such facts and problems at the hands of current belief and science. That we all do the same, and must do so, is of course true, as a few words would make clear. But the important question, to be considered presently, is: Upon how many facts, thus attained, does philosophy, or rather Professor Royce’s philosophy, set its stamp of approval? At the present moment, my words, possibly a few thoughts and problems suggested by them, and what we feel and see, are the only facts directly present to us; and, as you will readily admit, the other moments of our lives are just about as meagrely supplied with directly verified data. That vast sum-totals of facts have existed in past ages, and that others are existing now in the distant stretches of space, we all confidently believe; but, observe, only on indirect evidence. We get at absent facts by means of memory, sympathetic thinking of the thoughts of others, and reasoning founded on these two, combined with personal observation. The existence of such a fact as the Crocker Building, we now get at by memory; we get to know the experiences and beliefs of our friends, acquaintances, and scientific co-workers who
