ng to talk to him at once about the object of his visit, and to ask his advice; but his brother was not alone. With him there was a well-known professor of philosophy, who had come fr

stions as to the meaning of life and death to himself, which had of late been more and more often in his mind.As he listened to his brother's argument with the professor, he noticed that they connected these scientific questions with those spiritual problems, that at times they almost touched on the latter; but every time they were close upon what seemed to him the chief point, they promptly beat a hasty retreat, and plunged again into a sea of subtle distinctions, reservations, quotations, allusions, and appeals to authorities, and it was with difficulty that he understood what they were talking about."I cannot admit it," said Sergey Ivanovitch, with his habitual clearness, precision of expression, and elegance of phrase. "I cannot in any case agree with Keiss that my whole conception of the external world has been derived from perceptions. The most fundamental idea, the idea of existence, has not been received by me through sensation; indeed, there is no special sense-organ for the transmission of such an idea.""Yes, but they--Wurt, and Knaust, and Pripasov--would answer that your consciousness of existence is derived from the conjunction of all your sensations, that that consciousness of existence is the result of your sensations. Wurt, indeed, says plainly that, assuming there are no sensations, it f