 At any rate, he often expressed dissatisfaction with the Kantian solution, devoting endless hours to “the serious search for empirical evidence” of personal survival. He had long been sympathetic to this type of natural theology, devoting more effort to it than to exploring alternative epistemological arguments of relevance to the dualism. Indeed, Sidgwick joined the Cambridge “Ghost Society” as an undergraduate, and he had already devoted many years to informal psychical research before the formation of the Society for Psychical Research, in 1882, although his efforts expanded thanks to the larger formal organization (Gauld 1968, and Oppenheim, 1985). He was president of the SPR from 1882–85 and again from 1888–93. The comparative sobriety of his leadership of this organization, which represented an unusual combination of eminent intellectuals, first-rate scientists, and spiritualistic lunatics, undoubtedly did a great deal to enhance its respectability and insure its longevity. Even many of the spiritualists, who were precommitted to belief in disembodied human spirits, seances, and so forth, allowed that Sidgwick was as fair-minded as any non-mystic could be.