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CONSTANCE C. W. NADEN. 
June, 1890 . 
coign of vantage, and that, now-a-days, itself quite a truism, 
is the coherent postulation, on simple and intelligible bases, 
of the fatuity of Absolute Knowledge, or true Ontology, or 
Causality, and the assured certainty, or entelechy, of its 
relativity or individuality—transcendance of which latter, 
corresponding with the impossibility of exit from what Lord 
Tennyson calls the “ abysmal depths ” of our personality, 
being manifestly a reductio not only ad absurdum but ad 
impossibilc. 
On this relational ordinance, therefore, unless we are 
prepared, like Tertullian, to believe just because it is 
impossible—each individual sentient Being—Beast or Man, 
Protozoon or Metazoon—must be relatively, i.e., to itself, 
everything. “ Thing,” indeed, disappears altogether by 
transformation into conscious “ think,” no cognizance of 
object or Non-Ego being possible, until this mental (cerebral) 
transfiguration from non-egoistic externality into Subject- 
Egoity is consummated—a fact which is the key of the whole 
position, and the pivot upon which the mighty question of Auto- 
Monism versus Dualism revolves. This simple fact—simple as 
any conjuring trick when once we have been initiated into its 
secret, is clearly one with Kant’s negation of the Thing in 
itself , or Ding an sick. It is just as clearly solidaire with the 
predicate that each individual sentient being, on the relative 
or cerebro-ideal plane of ideation, bien entendu, is the Maker 
or Creator, or Demiurge of the only universe—abstract or 
concrete, visible or invisible, to which it has access. Quod 
supra , vel extra, nos is liylo-ideally, as the only “ real reality ” 
or factuality, nihil ad nos. All students of ancient Greek 
wisdom will recognise in this Neo-conceptualism the 
Gospel of the Abderite sophist, Protagoras, in his own day, 
though ultimately persecuted, like Phidias, Aspasia, and 
Socrates, &c., if not literally crucified, for Atheism—acclaimed 
like Christ— Logos and Sophia; viz., that man, and, by impli¬ 
cation, all other animals, is to himself the measure and 
standard of all existence and non-existence whatsoever—a 
formula utterly misunderstood by Plato, Bacon, G. H. Lewes, 
Grant Allen, Proctor, Tyndall, and generally by most special 
scientists, our contemporaries. This formula unobscurely 
affirms that each individual Ego or Self is the creator of its 
own world: Faber mundi sui ; and that there are as many 
worlds as there are sensoria to image them—a different world 
being represented in, and by, every individual brain; consti¬ 
tuting thus the veritable apotheosis, canonization, or beatifica¬ 
tion of universal Humanity, thus revealed as the Surrogate 
or Vicarius, quite the Pope-King or White Czar, of an 
