Nomentalrevolutioncanbeaccomplishedwithoutmoreorless
　　laceration。Beitachangeofhabitorachangeofconviction，itmust，if
　　thehabitorconvictionbestrong，doviolencetosomeofthefeelings;and
　　thesemustofcourseopposeit。Forlong—experienced，andthereforedefinite，
　　sourcesofsatisfaction，havetobesubstitutedsourcesofsatisfactionthat
　　havenotbeenexperienced，andarethereforeindefinite。Thatwhichisrelatively
　　wellknownandreal，hastobegivenupforthatwhichisrelativelyunknown
　　andideal。Andofcoursesuchanexchangecannotbemadewithoutaconflict
　　involvingpain。Especially，then，mustthereariseastrongantagonismto
　　anyalterationinsodeepandvitalaconceptionasthatwithwhichweare
　　heredealing。Underlying，asthisconceptiondoes，allideasconcedingthe
　　establishedorderofthings，amodificationofitthreatenstoreducethe
　　superstructuretoruins。Ortochangethemetaphor——beingtherootwith
　　whichareconnectedourideasofgoodness，rectitude，orduty，itappears
　　impossiblethatitshouldbetransformedwithoutcausingthesetowither
　　awayanddie。Thewholehigherpartofthenaturetakesuparmsagainstachangewhichseemstoeradicatemorality。Thisisbynomeansallthathastobesaidforsuchprotests。Thereis
　　adeepermeaninginthem。Theydonotsimplyexpressthenaturalrepugnance
　　toarevolutionofbelief，heremadespeciallyintensebythevitalimportance
　　ofthebelieftoberevolutionized;buttheyalsoexpressaninstinctive
　　adhesiontoabeliefthatisinonesensethebest——thebestforthose
　　whothusclingtoit，thoughnotabstractedlythebest。Forhereitisto
　　beremarkedthatwhatwereabovespokenofastheimperfectionsofReligion，
　　atfirstgreatbutgraduallydiminishing，havebeenimperfectionsasmeasured
　　byanabsolutestandard，andnotasmeasuredbyarelativeone。Speaking
　　generally，thereligioncurrentineachageandamongeachpeople，hasbeen
　　asnearanapproximationtothetruthasitwasthenandtherepossiblefor
　　mentoreceive。Theconcreteformsinwhichithasembodiedthetruth，have
　　beenthemeansofmakingthinkablewhatwouldotherwisehavebeenunthinkable;
　　andsohaveforthetimebeingservedtoincreaseitsimpressiveness。If
　　weconsidertheconditionsofthecase，weshallfindthistobeanunavoidable
　　conclusion。Duringeachstageofprogressmenmustthinkinsuchtermsof
　　thoughtastheypossess。Whilealltheconspicuouschangesofwhichthey
　　canobservetheorigins，havemenandanimalsasantecedents，theyareunable
　　tothinkofantecedentsingeneralunderanyothershapes;andhencecreative
　　agenciesarealmostofnecessityconceivedbythemintheseshapes。If，during
　　thisphase，theseconcreteconceptionsweretakenfromthem，andtheattempt
　　madetogivethemcomparativelyabstractconceptions，theresultwouldbe
　　toleavetheirmindswithnoneatall;sincethesubstitutedonescouldnot
　　bementallyrepresented。Similarlywitheverysuccessivestageofreligious
　　belief，downtothelast。Though，asaccumulatingexperiencesslowlymodify
　　theearliestideasofcausalpersonalities，theregrowupmoregeneraland
　　vagueideasofthem;yetthesecannotbeatoncereplacedbyothersstill
　　moregeneralandvague。Furtherexperiencesmustsupplytheneedfulfurther
　　abstractions，beforethementalvoidleftbythedestructionofsuchinferior
　　ideascanbefilledbyideasofasuperiororder。Andatthepresenttime，
　　therefusaltoabandonarelativelyconcreteconsciousnessforarelatively
　　abstractone，impliestheinabilitytoframetherelativelyabstractone;
　　andsoimpliesthatthechangewouldbeprematureandinjurious。Stillmore
　　clearlyshallweseetheinjuriousnessofanysuchprematurechange，onobserving
　　thattheeffectsofabeliefuponconductmustbediminishedinproportion
　　asthevividnesswithwhichitisrealizedbecomesless。Evilsandbenefits
　　akintothosewhichthesavagehaspersonallyfelt，orlearnedfromthose
　　whohavefeltthem，aretheonlyevilsandbenefitshecanunderstand;and
　　thesemustbelookedforascominginwayslikethoseofwhichhehashad
　　experience。Hisdeitiesmustbeimaginedtohavelikemotivesandpassions
　　andmethodswiththebeingsaroundhim;formotivesandpassionsandmethods
　　ofahighercharacterbeingunknowntohim，andingreatmeasureunthinkable
　　byhim，cannotbesorepresentedinthoughtastoinfluencehisdeeds。During
　　everyphaseofcivilization，theactionsoftheUnseenReality，aswellas
　　theresultingrewardsandpunishments，beingconceivableonlyinsuchforms
　　asexperiencefurnishes，tosupplantthembyhigheronesbeforewiderexperiences
　　havemadehigheronesconceivable，istosetupvagueanduninfluentialmotives
　　fordefiniteandinfluentialones。Evennowforthegreatmassofmen，unable
　　totraceoutwithclearnessthosegoodandbadconsequenceswhichconduct
　　bringsroundthroughtheestablishedorderofthings，itiswellthatthere
　　shouldbedepictedfuturepunishmentsandfuturejoys——painsandpleasures
　　ofdefinitekinds，producedinwaysdirectandsimpleenoughtobeclearly
　　imagined。Naystillmoremustbeconceded。Fewareasyetwhollyfittedto
　　dispensewithsuchconceptionsasarecurrent。Thehighestabstractionstake
　　sogreatamentalpowertorealizewithanyvividness，andaresoinoperative
　　onconductunlesstheyarevividlyrealized，thattheirregulativeeffects
　　mustforalongperiodtocomebeappreciableonbutasmallminority。To
　　seeclearlyhowarightorwrongactgeneratesconsequences，internaland
　　external，thatgoonbranchingoutmorewidelyasyearsprogress，requires
　　ararepowerofanalysis。Andtoestimatetheseconsequencesintheirtotality
　　requiresagraspofthoughtpossessedbynone。Wereitnotthatthroughout
　　theprogressoftherace，men'sexperiencesoftheeffectsofconducthave
　　beenslowlygeneralizedintoprinciples——wereitnotthattheseprinciples
　　havebeenfromgenerationtogenerationinsistedonbyparents，upheldby
　　publicopinion，sanctifiedbyreligion，andenforcedbythreatsofeternal
　　damnationfordisobedience——wereitnotthatunderthesepotentinfluences
　　habitshavebeenmodified，andthefeelingspropertothemmadeinnate;disastrous
　　resultswouldfollowtheremovalofthosestronganddistinctmotiveswhich
　　thecurrentbeliefsupplies。Evenasitis，thosewhorelinquishthefaith
　　inwhichtheyhavebeenbroughtup，forthismostabstractfaithinwhich
　　ScienceandReligionunite，maynotuncommonlyfailtoactuptotheirconvictions。
　　Lefttotheirorganicmorality，enforcedonlybygeneralreasoningsdifficult
　　tokeepbeforethemind，theirdefectsofnaturewilloftencomeoutmore
　　stronglythantheywouldhavedoneundertheirpreviouscreed。Thesubstituted
　　creedcanbecomeadequatelyoperativeonlywhenitbecomes，likethepresent
　　one，anelementinearlyeducation，andhasthesupportofastrongsocial
　　sanction。Norwillmenbequitereadyforituntil，throughthecontinuance
　　ofadisciplinewhichhaspartiallymouldedthemtotheconditionsofsocialexistence，theyarecompletelymouldedtothoseconditions。Wemustthereforerecognizetheresistanceofachangeoftheological
　　opinion，asingreatmeasuresalutary。Formsofreligion，likeformsofgovernment，
　　mustbefitforthosewholiveunderthem;andintheonecaseasinthe
　　other，theformwhichisfittestisthatforwhichthereisaninstinctive
　　preference。Asabarbarousraceneedsaharshterrestrialrule，andshows
　　attachmenttoadespotismcapableofthenecessaryrigour;sodoessucha
　　raceneedabeliefinacelestialrulethatissimilarlyharsh，andshows
　　attachmenttosuchabelief。Andasthesuddensubstitutionoffreeinstitutions
　　fordespoticones，issuretobefollowedbyareaction;so，ifacreedfull
　　ofdreadfulidealpenaltiesisallatoncereplacedbyonepresentingideal
　　penaltiesthatarecomparativelygentle，therewillinevitablybeareturn
　　tosomemodificationoftheoldbelief。Theparallelismholdsyetfurther。
　　Duringthoseearlystagesinwhichthereisextremeincongruitybetweenthe
　　relativelybestandtheabsolutelybest，bothpoliticalandreligiouschanges，
　　whenatrareintervalstheyoccur，areviolent;andtheyentailviolentretrogressions。
　　Butastheincongruitybetweenthatwhichisandthatwhichshouldbe，diminishes，
　　thechangesbecomemoremoderate，andaresucceededbymoremoderatecounter—movements;
　　until，asthesemovementsandcounter—movementsdecreaseinamountandincrease
　　infrequency，theymergeintoanalmostcontinuousgrowth。Thisholdstrue
　　ofreligiouscreedsandforms，asofcivilones。Andsowelearnthattheologicalconservatism，likepoliticalconservatism，hasanimportantfunction。§33。Thatspiritoftolerationwhichissomarkedatraitofmodern
　　times，hasthusadeepermeaningthanissupposed。Whatwecommonlyregard
　　simplyasaduerespectfortherightofprivatejudgment，isreallyanecessary
　　conditiontothebalancingoftheprogressiveandconservativetendencies
　　——isameansofmaintainingtheadaptationbetweenmen'sbeliefsandtheir
　　natures。Itisthereforeaspirittobefostered;andespeciallybythecatholic
　　thinker，whoperceivesthefunctionsoftheseconflictingcreeds。Doubtless
　　whoeverfeelsthegreatnessoftheerrorhisfellowsclingtoandthegreatness
　　ofthetruththeyreject，willfindithardtoshowaduepatience。Itis
　　hardtolistencalmlytothefutileargumentsusedinsupportofirrational
　　doctrines，andtothemisrepresentationsofantagonistdoctrines。Itishard
　　tobearthedisplayofthatprideofignorancewhichsofarexceedsthepride
　　ofscience。Naturallysuchaonewillbeindignantwhenchargedwithirreligion
　　becausehedeclinestoacceptthecarpenter—theoryofcreationasthemost
　　worthyone。Hemaythinkitneedless，asitisdifficult，toconcealhis
　　repugnancetoacreedwhichtacitlyascribestoTheUnknowablealoveof
　　adulationsuchaswouldbedespisedinahumanbeing。Convincedasheis
　　thatpain，asweseeitintheorderofnature，isanaidtotheaverage
　　welfare，therewillperhapsescapefromhimanangrycondemnationofthe
　　beliefthatpunishmentisadivinevengeance，andthatdivinevengeanceis
　　eternal。Hemaybetemptedtoshowhiscontemptwhenheistoldthatactions
　　instigatedbyanunselfishsympathyorbyapureloveofrectitude，areintrinsically
　　sinful;andthatconductistrulygoodonlywhenitisduetoafaithwhose
　　openly—professedmotiveisother—worldliness。Buthemustrestrainsuchfeelings。
　　Thoughhemaybeunabletodothisduringtheexcitementofcontroversy，
　　hemustyetqualifyhisantagonismincalmermoments;sothathismaturejudgmentandresultingconductmaybewithoutbias。Tothisendlethimbearinmindthreecardinalfacts——twoofthemalready
　　dwelton，andonestilltobepointedout。Thefirstisthatwithwhichwe
　　commenced;namely，theexistenceofafundamentalverityunderallforms
　　ofreligion，howeverdegraded。Ineachofthemthereisasouloftruth。
　　Thesecond，setforthatlengthintheforegoingsection，isthatwhilethose
　　concreteelementsinwhicheachcreedembodiesthissouloftruth，arebad
　　asmeasuredbyanabsolutestandard，theyaregoodasmeasuredbyarelative
　　standard。Theremainingoneisthatthesevariousbeliefsarepartsofthe
　　constitutedorderofthings，and，ifnotintheirspecialformsyetintheir
　　generalforms，necessaryparts。Seeinghowoneorotherofthemiseverywhere
　　present，isofperennialgrowth，andwhencutdownredevelopsinaformbut
　　slightlymodified，wecannotavoidtheinferencethattheyareneedfulaccompaniments
　　ofhumanlife，severallyfittedtothesocietiesinwhichtheyareindigenous。
　　Wemustrecognizethemaselementsinthatgreatevolutionofwhichthebeginning
　　andendarebeyondourknowledgeorconception——asmodesofmanifestationofTheUnknowable，andashavingthisfortheirwarrant。Ourtolerationthereforeshouldbethewidestpossible。Indealingwith
　　alienbeliefsourendeavourmustbe，notsimplytorefrainfrominjustice
　　ofwordordeed，butalsotodojusticebyanopenrecognitionofpositiveworth。Wemustqualifyourdisagreementwithasmuchasmaybeofsympathy。§34。Theseadmissionswillperhapsbeheldtoimplythatthecurrent
　　theologyshouldbepassivelyaccepted，or，atanyrate，shouldnotbeactively
　　opposed。"Why，"itmaybeasked，"ifcreedsareseverally
　　fitfortheirtimesandplaces，shouldwenotrestcontentwiththattowhich
　　weareborn？Iftheestablishedbeliefcontainsanessentialtruth——if
　　theformsunderwhichitpresentsthistruth，thoughintrinsicallybad，are
　　extrinsicallygood——iftheabolitionoftheseformswouldbeatpresent
　　detrimentaltothegreatmajority——nay，iftherearescarcelyanytowhom
　　theultimateandmostabstractbeliefcanfurnishanadequateruleoflife;
　　surelyitiswrong，forthepresentatleast，topropagatethisultimateandmostabstractbelief。"Thereplyisthatthoughexistingreligiousideasandinstitutionshave
　　anaverageadaptationtothecharactersofthepeoplewholiveunderthem，
　　yet，asthesecharactersareeverchanging，theadaptationiseverbecoming
　　imperfect。andtheideasandinstitutionsneedremodellingwithafrequency
　　proportionatetotherapidityofthechange。Hence，whileitisrequisite
　　thatfreeplayshouldbegiventoconservativethoughtandaction，progressive
　　thoughtandactionmustalsohavefreeplay。Withouttheagencyofboththerecannotbethosecontinualre—adaptationswhichorderlyprogressdemands。Whoeverhesitatestoutterthatwhichhethinksthehighesttruth，lest
　　itshouldbetoomuchinadvanceofthetime，mayreassurehimselfbylooking
　　athisactsfromanimpersonalpointofview。Lethimrememberthatopinion
　　istheagencythroughwhichcharacteradaptsexternalarrangementstoitself，
　　andthathisoptionrightlyformspartofthisagency——isaunitofforce
　　constitutingwithothersuchunits，thegeneralpowerwhichworksoutsocial
　　changes;andhewillperceivethathemayproperlygiveutterancetohis
　　innermostconviction:leavingittoproducewhateffectitmay。Itisnot
　　fornothingthathehasinhimthesesympathieswithsomeprinciplesand
　　repugnancetoothers。He，withallhiscapacities，andaspirations，andbeliefs，
　　isnotanaccidentbutaproductofthetime。Whileheisadescendantof
　　thepastheisaparentofthefuture;andhisthoughtsareaschildrenborn
　　tohim，whichhemaynotcarelesslyletdie。Likeeveryothermanhemay
　　properlyconsiderhimselfasoneofthemyriadagenciesthroughwhomworks
　　theUnknownCause;andwhentheUnknownCauseproducesinhimacertainbelief，
　　heistherebyauthorizedtoprofessandactoutthatbelief。For，torender
　　intheirhighestsensethewordsofthepoet——
　　Natureismadebetterbynomean，Butnaturemakesthatmean:overthatartWhichyousayaddstonature，isanartThatnaturemakes。
　　Notasadventitiousthereforewillthewisemanregardthefaithwhich
　　isinhim。Thehighesttruthheseeshewillfearlesslyutter:knowingthat，
　　letwhatmaycomeofit，heisthusplayinghisrightpartintheworld——
　　knowingthatifhecaneffectthechangeheaimsat——well;ifnot——well
　　also;thoughnotsowell。
　　PostscripttoPartIOFmultitudinouscriticismsmadeontheprecedingfivechapterssince
　　thepublicationofFirstPrinciplesin1862，itispracticabletonotice
　　onlythoseofchiefimportance。Eventodothiswouldbeimpracticablewere
　　itnotthatmostofthemareessentiallythesameandmaybemetbythesameanswers。Severalopponentshavecontendedthatitisillegitimatetoassertof
　　theUltimateRealitylyingbehindAppearance，thatitisunknownandunknowable。
　　Thestatementthatitisunknowableissaidtoassumeknowledgegreaterthan
　　wecanhave:alikeasputtinganarbitrarylimittopossiblehumanfaculty
　　andasassertingsomethingconcerningthatofwhichwearesaidtoknownothing:acontradiction。Tothefirstoftheseobjections，thatanarbitrarylimitisputtopossible
　　humanfacultyananswerhasalreadybeengivenin§24，whereithas
　　beenshownthatknowledgeinvolvesthethreeelements，Relation，Difference，
　　Likeness;andthatunconditionedexistence，ofwhichnooneofthesecan
　　beaffirmedwithoutcontradiction，consequentlydoesnotpresentasubject—matter
　　forknowledge。Further，inthenextsectionitwaspointedoutthatinthe
　　processofknowingthereisthesameimplication。Thinkingbeingrelationing，
　　nothoughtcanexpressmorethanrelations。Fromwhichtruthitisinferable
　　thathumanfacultymustbecomefundamentallyunlikewhatitis，andknowledge
　　mustbecomesomethingotherthanwhatwecallknowledge，beforeanythingcanbeknownabouttheUnconditioned。Thesecondobjectionisnotthuseasilymet。Itisdoubtlesstruethat
　　sayingwhatathingisnot，is，insomemeasure，sayingwhatitis;since
　　if，ofallpossibleassertionsrespectingit，oneiscancelled，thecancelling，
　　bydiminishingthenumberofpossibleassertions，impliesanincipientdefinition。
　　Aseriesofstatementsofwhatitisnot，excludingonepossibilityafter
　　another，becomeseventuallyalineofexclusionsdrawnroundit——adefinition
　　ofit。ThegameofTwentyQuestionsillustratesthis。Henceitcannotbe
　　deniedthattoaffirmoftheUltimateRealitythatitisunknowableis，inaremoteway，toassertsomeknowledgeofit，andthereforeinvolvesacontradiction。Thisextremecase，however，doesbutservetobringoutthetruththat，
　　limitedasourintelligenceistotherelative，andobligedasweareto
　　usewordswhichhavebeenmouldedtoit，wecannotsayanythingconcerning
　　thenon—relativewithoutcarryingintoourpropositionsmeaningsconnoted
　　bythosewords——meaningsforeigntoasubject—matterwhichtranscendsrelations。
　　Intellectbeingframedsimplybyandforconversewithphenomena，involves
　　usinnonsensewhenwetrytouseitforanythingbeyondphenomena。This
　　inabilityofthethinkingfacultyinpresenceoftheUnconditioned，isshown
　　notonlybytheself—contradictorynatureofitsproduct，butalsobythe
　　arrestofitsprocessbeforecompletion。Inattemptingtopassthelimit
　　itbreaksdownbeforeithasfinisheditsfirststep。Forsinceeverythought
　　expressesarelation——sincethinkingisrelationing——thinkingceases
　　whenoneofthetwotermsofarelationremainsblank。Astherelationis
　　incompletethereisnothoughtproperlysocalled:thoughtfails。Sothat
　　wecannotrightlyconceiveevenaconnexionbetweennoumenonandphenomenon。
　　WeareunableinanyconsistentwaytoassertaRealitystandinginsomerelationtotheApparent。Sucharelationisnottrulyimaginable。Andyetbytheverynatureofourintelligencewearecompelledcontinually
　　toascribetheeffectsweknowtosomecausewedonotknow——toregard
　　themanifestationsweareconsciousofasimplyingsomethingmanifested。
　　Wefinditimpossibletothinkoftheworldasconstitutedofappearances，
　　andtoexcludeallthoughtofarealityofwhichtheyareappearances。The
　　inconsistenciesintheviewssetforthareinfactorganic。Intellectual
　　actionbeingaperpetualformingofrelationsbetweenthestatesfrommoment
　　tomomentpassing，andbeingincapableofarrestingitself，tendsirresistibly
　　toformthemwhenitreachesthelimitofintelligence。Theinevitableeffect
　　ofourmentalconstitutionisthatonreachingthelimitthoughtrushesout
　　toformanewrelationandcannotformit。Aconflicthencearisesbetween
　　anefforttopassintotheUnknowableandaninabilitytopass——aconflict
　　whichinvolvestheinconsistencyoffeelingobligedtothinksomethingandbeingunabletothinkit。Andherewecomeasbeforetotheconclusionthatwhileitisimpossible
　　forustohaveaconception，thereyeteverremainsaconsciousness——a
　　consciousnessofwhichnologicalaccountcanbegiven，butwhichisthe
　　necessaryresultofourmentalaction;sincetheperpetually—foiledendeavour
　　tothinktherelationbetweenAppearanceandReality，everleavesbehind
　　afeelingthatthoughasecondtermcannotbeframedinthoughtyetthere
　　isasecondterm。Thisdistinction，hereemphasizedasitwasemphasized
　　in§26，mycriticshaveignored。Theirargumentsaredirectedagainst
　　oneorotherelementsinaconceptionwhichtheyascribetome:forgetting
　　that，equallywiththem，Idenythepossibilityofanyconception，andaffirm
　　onlythatafterallourfutileattemptstoconceive，thereremainstheundefinable
　　substanceofaconception——aconsciousnesswhichcannotbeputintoanyshape。Butnowletitbeunderstoodthatthereaderisnotcalledontojudge
　　respectinganyoftheargumentsorconclusionscontainedintheforegoing
　　fivechaptersandintheaboveparagraphs。Thesubjectsonwhichweareabout
　　toenterareindependentofthesubjectsthusfardiscussed;andhemayreject
　　anyorallofthatwhichhasgonebefore，whileleavinghimselffreetoacceptanyorallofthatwhichisnowtocome。WhendrawinguptheprogrammeoftheSyntheticPhilosophy，itappeared
　　tomethat，intheabsenceofanystatementoftheologico—metaphysicalbeliefs，
　　thegeneraldoctrinesetforthmightbemisconstrued;andPartI，"The
　　Unknowable，"waswrittenforthepurposeofexcludingthepossiblemisconstructions。
　　UnfortunatelyIdidnotforeseethatPartIwouldberegardedasabasis
　　forPartII;withtheresultthattheacceptanceorrejectionoftheconclusions
　　inPartI，wouldbesupposedtodetermineacceptanceorrejectionofthose
　　inPartII。Verymanyhaveinconsequencebeenpreventedfromreadingbeyondthispoint。ButanaccountoftheTransformationofThings，giveninthepageswhich
　　follow，issimplyanorderlypresentationoffacts;andtheinterpretation
　　ofthefactsisnothingmorethanastatementoftheultimateuniformities
　　theypresent——thelawstowhichtheyconform。Isthereaderanatheist？
　　theexpositionofthesefactsandtheselawswillneitheryieldsupportto
　　hisbeliefnordestroyit。Isheapantheist？Thephenomenaandtheinferences
　　asnowtobesetforthwillnotforceonhimanyincongruousimplication。
　　DoeshethinkthatGodisimmanentthroughoutallthings，fromconcentrating
　　nebulaetothethoughtsofpoets？Thenthetheorytobeputbeforehimcontains
　　nodisproofofthatview。DoeshebelieveinaDeitywhohasgivenunchanging
　　lawstotheUniverse？Thenhewillfindnothingatvariancewithhisbelief
　　inanexpositionofthoselawsandanaccountoftheresults。
　　March，1899。