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802
Presidential Address
than that which belongs to other things.' "Minds," 'in this view, in the words of Alexander, "are but the more gifted members known to us in a democracy of things. In respect of being or reality all existences are on equal footing. They vary in eminence; as in a democracy where talent has an open career the most gifted rise to influence and authority." This view, however, is not toto caelo opposed to the Idealism of Green, Bradley and Bosanquet, which it endeavours to supersede. In the inseparability of mind and things which this particular form of Idealism stands for, mind is not the individual mind of you and me, but the Universal Mind, that is the mind of God, or mind as such. To give a parrallel from Indian PhiJosophy, the mind in which things live, love and have their being is Parmātman and not Jivātman, not the self but the Self.: Realism, however, goes further : it admits that nothing can be known without a' mind, but this does not mean, it argues, that nothing can exist except on relation to mind. "A table cannot be an object to my mind unless there is a mind to which it is an object. It cannot be known without a mind to know. But how much does it owe to that mind ? Merely, that it is known, but neither its qualities nor its existence." I wonder how this statement of Alexander's with respect to the independent objective reality of qualities he Trould reconcile with the modern doctrine of Relativity as regards what are called "primary qualities". Moreover, in regard to the existence of the external world Alexander's argument fails to meet the thesis of the *Vide Bralıma Sutras, IV. 19. with Sankara's commentary.
