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and there was, as our author holds, no real grounds for his supposed relation to Buddhism. Lao-tse, our author holds to be the only Chinese philosopher, who approaches in originality to Confucius; the others lived much later and were inferior in authority to the ancient writer. There has been in later times a prevailing tendency to a syncretism, which jumbles up under the name of Lao-tseism the most heterogenous materials. The author concludes with a closer examination of the views of Loa-tse, whom he compares to Heracleitus, but his paper is to be continued. To this interesting paper suceeeds a lengthened examination of the former and later Slavophile doctrines.-A paper of 50 pages royal octavo follows under the title of An Analysis of Slavophilism or Slavonophilism,' the latter designation referring more particularly to the life of the Russian people as affected by the theories in question, while the former would apply more or less to all the Slavic nations. From the point of view of the author, Slavonophilism is considered to have passed through a certain phase about half a century back, when it arose in the minds of certain Russian thinkers, who were enthusiastic believers in the wide-extending speculations of Schelling and Hegel, according to which it was sought to unfold the peculiarities of the Russian people, map out their doctrines and forecast their future. According to M. P. Meliokoff, the author of the paper, these older speculations have to a large extent passed away. The bones of these German thinkers and their Russian followers have long since found a resting-place in the tomb, and their successors, if such they can be called, in the present generation are seeking to rest their theories on fresher speculations; as to the future of the Russian people, the more conservative sections naming themselves Nationalists, as the only word by which we can translate the Russian Narodnitchestvo, while the opposite party, the successors of the Zapadniks or Westerlings might be designated Liberals.' The new views are doubtless, a continuation of the old, but still they have undergone important modifications. The Slavonophiles have broken up into two parties; the one more purely national, the other looking more to the world-historical destinies of the Slave or Slavonic peoples. The article enters upon the various phases of these views and those opposed to them in historic succession, but we fear to undertake to summarize these various phrases. They are associated with the names of Danileffski and Leontieff, the views of the latter being marked by the pessimistic tendency SO common in Russia. The well-known Russian thinker Wladimir Solovieff is also associated with the two former, but more as thinker and critic, especially from the religious

standpoint. The article which follows upon this is entitled 'Faith and Knowledge' being a paper read before the Moscow Psychological Society by M. P. Kalenoff. This subject, the readers of our summaries will have found to have been dealt with more than once, but our author thinks not satisfactorily. He has not been satisfied with the definition of these terms on the part of those who have handled them. His own view is that they have each independent functions of a psychical character, which he here seeks to bring out. He dwells on the appropriate logical expressions for the utterance of truth, doubt, or ignorance. The expression A is B does not satisfy him, while A is not A, he regards as typical expressions for falsehood. A is A, on the contrary, he regards as a full expression of the truth, and such an expression as A is B can only be received until, after examination, the B of the predicate is found to be equivalent to A, the utterance of positive truth. Our author then proceeds to analyse Freedom (ie., of the Will), and the existence of God as doctrines belonging to Faith. These doctrines he deduces in their ethical relations, until he finds them embodied in Christ as the Godman, who carried them out in the midst of suffering, both mental and bodily-the suffering of doubt and the suffering of pain. The concluding paper of the general section of the Voprosi is an obituary notice of P. E. Astafieff, a contributor to the journal from the very first, by the editor, Professor Grot. He was at first engaged as a teacher in the leading schools of Moscow, and finally became a privat-docent in Moscow University. This notice is followed by an estimate of his philosophical powers from the pen of Professor Koyloff. -The special part of the journal contains the usual reviews, controversies, and bibliography. Amongst these there is a lengthened paper on Prince E. Trubetskoi's previous papers on the world-conception of St. Augustine.

VOPROSI PHILOSOPHII I PSYCHOLOGII-Questions Philosophical and Psychological. The nineteenth number opens with an article on 'Moveable Associations of Presentations' by M. L. Lopatin. Our intellectual life, the author tells us, consists of an uninterrupted stream of ideas, inclinations, solutions, and feelings. From these phenomena we live forward, some of them being called up by external causes, rooted or impressed on us by the external world, or by certain changes of our own organism, others arising within, the effect of psychical factors. The whole contents of our life and consciousness are derived from these two orders of phenomena. And it is clear that the indicated two orders-the chief

interest of the psychologue unavoidably concentrates itself on the second-the results of external stimuli not dependent on the human spirit, viz., those sensations which we experience, do not depend upon us but on the immediate effect of external stimuli. Another matter is the order of the phenomena unfolding themselves independently in our minds under the influence of internal stimuli, the research of which phenomena falls wholly within the psychological field. To illuminate the nature of this independent development in us of the psychical conditions, signifies very nearly to go into the determination of the very essence of our conscious life. An estimate of the vast importance of such researches was impressed upon the minds of the men of the last century, by Herbert and Beneke in our own time, but latterly they have fallen into discredit both with the idealist school and even with realists like Wundt. The author now goes into the two chief weak points of such researches. -M. E. Tchelpanoff follows with an article on the Nature of Time,' spreading over 18 royal octavo pages. We shall content ourselves with translating his last paragraph, in which he answers his concluding question: 'so then what is time? The field (bed, our author calls it) is in our own minds, and on (across?) this field run occurrences, facts which are completed in space. And the beginning and the end, and the endlessness of time, is in our spirit, for time is its creation. The question about the objective reality of time without us, is the product of a naïve philosophy, which, according to the expression of Plato, admitted the reality of that which he could "feel with his hands;" for the question, Exists time really? is equivalent to the question, Does time exist in space? A comic answer would be this, 'Yes, it really exists, but only in the space of our spirit.'-The leading article in the number follows next, by Professor Kazloff, being a continuation of his papers on French Positivism,' in which he sums up the views of Taine, Dolan, and Ribot, to be followed in a succeeding article by those of Fouillé, Guyau, and Tard. These authors, M. Kazloff classifies, first of all, into pure and mixed positivism; the mixture being with metaphysics, which mixture M. Kazloff calls half-positivism. These names belong especially to contemporary French Positivists as divisible into two groups. The three first mentioned above present on one side with more purity the general characteristics of positivism which is indicated in No. 15 of this journal, in the article on Comte, and on the other side they approximate to the second group in spirit and fundamental conception, so that to bring out their characteristics, it is very advantageous to compare them

in one and the other relations with Comte himself. Their difference from Comte and from one another are, however, not in principle but in partial and individual traits, their dependence on latent erudition, a condition of media, and the time when they have advanced into social activity, etc. In regard to Fouillé, Guyau, and Tard, what separates them essentially from Comte and those represented in the first group is, that they not only do not deny in principle the philosophical character of metaphysics in general, but they actually make use of them in their own philosophy. Nevertheless, it is impossible not to remark that they do this in a somewhat troubled fashion, apologetically, because it is not possible to get along without metaphysics altogether, although they do not possess the full right of citizenship within the realm of knowledge, as is the case with science. The result of this is that they are always emphasising the fact that the metaphysics they use are founded on experience,'' supported by scientific knowledge, and are not contradictory to it,' and such like excuses, by which they are distinguished from the former three. Hence they are named half-Positivists. Our author then proceeds to characterize the former three. Taine, he holds to be the most prominent representative of pure Positivism. The high place which he holds, both in France and beyond it, as a philosopher and man of letters, is fully deserved. His vast erudition and great intellectual force, his love of truth and firmness of conviction, his independence of thought and freedom from prejudices, raise him to the highest place amongst the learned and literary circles of France, while as a writer, he is distinguished by great elegance and a splendid style. Passing next to the study of his philosophy, M. Kazloff holds that he is not a mere follower of the English school of Hume and Mill and Bain, but would name himself a disciple of Aristotle, Spinoza, and Hegel. He has profited by the study of Wundt and the physiological psychology of Germany, and is, indeed, a philosopher of the highest order. This article must in part have been written before this great thinker passed away. M. Kazloff then proceeds to give an analysis of his philosophy. This is followed by similar analyses of Dolan and Ribot, the latter of whom he considers to be the leading philosopher of France after Taine has passed away, and as belonging essentially to the same school. This paper is succeeded by a remarkable paper entitled the 'Confessions of One formerly Insane,' and another by M. Sezbski on Theodore Meynert, an eminent anatomist and medical specialist, especially of the brain and nervous system, a professor moreover in the University of Vienna. This is followed by some special papers: one on the

Immortality of the Soul,' by S. Glogoleff, and one by Psetstefieff, whose obituary notice appeared in the last number, The last Shadows of the Past,' by G. Rossolinao, Physiology of the Musical Talent,' aud finally by M. Lopatin, who leads off in the present number, on a new psycho-physiological law discovered by M. Vvedenski. These are succeeded by the usual reviews of books and bibliography.

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ROOSKAHYAH MYSL-Russian Opinion (September, October, and November). In these three numbers there are sixtythree items, omitting the translations. The principal articles, some of which run through the three numbers, are as follows: A domestic narrative by I. I. Potapenko, entitled, 'Upon Pension,' complete in eighteen chapters; the completion of D. N. Mamin-Sibiryak's tale, 'A Great Sinner;' Poetry,' which is somewhat more feeble than usual, is represented by K. D. Balmont, D. S. Merezhkofski, and V. N. Lahdyzhenski; Poesy and Prose,' a highly intellectual story, complete in thirteen chapters, by N. I. Timkofski; fourteen additional chapters to Henry Senkevich's romance, The Family Polanetski, which last quarter we inadvertently, or rather inadequately, styled (what it really is) 'A Polish Family;' another instalment of P. N. Milyoukoff's treatise, Chief Current of Russian Historical Thought in the Eighteenth and Nineteenth Centuries;' the completion of A. Y. Efimenko's historical outline, entitled, National Courts in Western Russia;' the completion of M. N. Remezoff's lively record of summer vacation travel, 'My Canicula,' embracing visits to Old Cairo, Matariah, the Ghizeh Museum, the ruins of Memphis and Serapeum, etc., and the return to Russia via Smyrna and Odessa; Total of Communal Landholders,' a review of an anonymous statistical work bearing on the subject of the peasant proprietary, by A. I. Chooproff; the completion of the review by V. M. R. of C. de Varigny's French work, The Women of the United States;' Scientific Views,' containing papers On the twentieth anniversary of the Institute of International Law,' by Count L. A. Kamarofski; Experiments on the Theory of Heredity,' by M. A. Menzbir; and An Historical View of Universal Culture,' by V. Th. Miller; Home Review,' containing allusions to the consequences of Russian and German Treaties, projected changes in the law respecting the management of the poor, educational news, historical references to the system of corn reserves in Russia, project of Mr. Grasse for the insurance of crops, latest changes in the factory laws, which mainly follow English lines, latest news respecting the condition of, and Government assistance to the colonists in Siberia,