 Some critics responded that Bosanquet’s arguments radically reduced or eliminated the value of the human person because, they claimed, the “perfection of human personality” that he advocated was not the development of a finite individual as a finite individual. This issue was the focus of an important exchange among Bosanquet, Andrew Seth Pringle-Pattison, G.F. Stout, and R.B. Haldane on “Do Individuals Possess a Substantive or Adjectival Mode of Being?” (Bosanquet et al. 1918). Here, Bosanquet asserts that individuals characterise the world “as permanent qualifications”—but, at the same time, he reiterates his view that finite selves are not “necessarily eternal or everlasting units” (op. cit., pp. 86–87). Still, one may say that while Bosanquet’s absolute idealism leads him to reject certain conceptions of the self, he does not reject its existence or its value. He simply denies that finite individuals are wholly independent centres or ultimate principles of value. Extensive scholarship by Mander (2005) and Sweet (1997a) suggest that Bosanquet’s case was stronger than Pringle-Pattison’s.