You have become not merely irrational, but you have also, I presume, broken with every considerable religion. And you have been brought to this by following the merest prejudice.
Philosophy, I agree, has to justify the various sides of our life; but this is impossible, I would urge, if any side is made absolute. Our attitudes in life give place ceaselessly the one to the other, and life is satisfied if each in its own field is allowed supremacy. Now to deny progress of the universe surely leaves morality where it was. A man has his self or his world, about to make an advance (he may hope) through his personal effort, or in any case (he knows well) to be made the best of. The universe is, so far, worse through his failure; it is better, so far, through his success. And if, not content with this, he demands to alter the universe at large, he should at least invoke neither reason nor religion nor morality. For the improvement or decay of the universe seems nonsense, unmeaning or blasphemous. While, on the other hand, faith in the progress or persistence of those who inhabit our planet has nothing to do with metaphysics. And I may perhaps add that it has little more to do with morality. Such faith can not alter our duties; and to the mood in which we approach them, the difference, which it makes, may not be wholly an advantage. If we can be weakened by despondence, we can, no less, be hurried away by stupid enthusiasm and by pernicious cant. But this is no place for the discussion of such matters, and we may be content here to know that we cannot attribute any progress to the Absolute.
I will end this chapter with a few remarks on a subject which lies near. I refer to that which is commonly called the Immortality of the Soul. This is a topic on which for several reasons I would rather keep silence, but I think that silence here
