before the Lowell Institute in Boston and elsewhere, on modern Greece, on Greek sculpture, etc. He was mainly instrumental in founding "The Fellowship of the New Life," which had branches in London and New York. Davidson's most successful work was in connection with the Educational Alliance in New York, where he attained wide popularity by a series of lectures on sociology. A special class was formed for Jewish young men and women, whom he introduced to the great writers on sociology and their problems. He aimed at founding among them what he called a "Breadwinners' College," but his work was cut short by his sudden death in Montreal, Quebec. Apeirotheism Thomas Davidson taught a philosophy called apeirotheism that has been described as a "form of pluralistic idealism...coupled with a stern ethical rigorism..." Increasingly, he preferred to identify his philosophy as apeirotheism, an appellation he defined as "a theory of Gods infinite in number." The theory was indebted to Aristotle's pluralism and his concepts of the soul and Nous. Aristotle's "soul" is the rational, living aspect of a living substance and cannot exist apart from the body because it is not a substance, but rather an essence; Nous is rational thought and understanding. Davidson argued that Aristotle's Nous identified God with rational thought, and that God could not exist apart from the world just as the Aristotlean soul could not exist apart from the body. Thus Davidson grounded an immanent Emersonian World Soul in a sophisticated Aristotelian metaphysics. Though initially a panentheist, Davidson's studies in Domodossola—including the work of the Italian Renaissance philosopher Giordano Bruno, Leibniz, Kant, and Rosmini—led him to a panpsychistic monadology, a theory that reality consists of an infinite number of mental or spiritual substances, each with an Aristotelian telos. Human psyches are unique however, because they possess autonomy, which provides the potential to become divine through proper, moral association with other human psyches. This allowed Davidson to reject pantheism, which, he reasoned, led to a God "scattered through the universe...so that the total Absolute exists only in the sum of things taken together." Rather, Davidson argued, God exists everywhere, but he "exists fully or completely" in each monad. Reality is a Göttergemeinschaft, a society of gods; metaphysical, social and spiritual unity is moral rather than ontological. Davidson's religious philosophy had important consequences for social thought. Apeirotheism was utterly democratic and perfectionistic because it entailed that each individual