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552 NEW BOOKS. energies in attempting to assimilate a woman's life with a man's. This is to attempt the impossible. It should concentrate itself upon the true sphere of feminine activity, it should show what the parental and social duties of women really are. It is by differentiation of duties and not by identity of duties that social progress is effected. Whether we agree with Madame Lamperiere or not it must be admitted that she has made out a case which deserves consideration. Ueber die Cfrundvoraussetzungen und Consequenzen der individual- istischen Weltanschauung. Von WINCKNTY LUTOSLAWSKI. Helsing- fors, 1898. Pp. 88. Seelenmacht : Abriss einer Zeitgemdssen Weltanschauung. Von WIN- CBNTY LUTOSLAWSKI. Leipzig : Engelmann, 1899. Pp. xvi., 301. In these writings the versatile and accomplished author of the Origin and Growth of Plato's Logic sketches the outlines and develops some of the practical consequences of his philosophic Weltanschauung in so lucid and vigorous a manner and in such excellent German that he cannot fail to interest every reader who can get over the shock of sur- prise at finding the inventor of stylometry a science (or pseudo-science) which is assuredly destined to provide German professors with congenial employment for some centuries to come capable of such flights of the im- agination. M. Lutoslawski is avowedly an individualist, and as individual- ism happens just now to be unfashionable, it is not very probable that he will get many to agree with him ; and indeed some of his conclusions are hardly such that others can be expected to share them, e.g., none but a patriotic Pole could possibly adopt M. Lutoslawski 's faith as to the spiritual mission of the Polish people. Nor, to do him justice, does he appear to be much concerned to convince his opponents. He is more concerned to state his own convictions for the benefit of congenial spirits than formally and fully to refute ' universalism '. Nevertheless, he sees and expresses clearly many of the chief difficulties which beset the attempts to construct a monistic philosophy. We may note especially his account of the futility of Lotze's "M" (Grundvoraussetzungen, p. 11-13), of the inconclusiveness of the argument from the commensur- ability of things (loc. cit., p. 23), of the nullity of the conception of infinite power (Seelenmacht, p. 120), and of the impossibility of recon- ciling the existence of evil and freedom with the assumption of a single all-embracing substance, and that of personality with that of infinity (loc. cit., p. 137). In all this he is of course traversing ground which is familiar to all who have ever felt the force of the arguments for pluralism. But such objections to the traditional monism will bear repeating so long as it persists in its dogmatic somnolence. When it comes to drawing con- clusions from his principles M. Lutoslawski appears more original. For originality in philosophy is largely a matter of courage in working out to their ultimate logical consequences the conclusions implied in a limited number of alternatives, and M. Lutoslawski is certainly abundantly equipped in this respect. Accordingly he ventures to maintain that in the universe of interacting monads (souls) which constitute our world God (or the complex of higher souls) is neither omnipotent, nor omni- scient nor infallible, that all souls are uncreated and immortal, and that their telepathic interaction is a simple and demonstrable fact, that the totality of existence is capable of augmentation but not of diminution (Grundvoraus., p. 24), that anthropomorphism is inevitable, and that the