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that consideration of the ultimate truth of beliefs has had little bearing upon their acceptance or non-acceptance, is justified by history. Belief has turned upon the criterion of their actually working. The historical verification of beliefs has never taken the place of their efficacy in arousing human emotion and stimulating to action. The fallacy lies in assuming that the power to call out action has lain solely in the refer- ence to the past event or the future state. The power lies in the efficacy of these assumptions in rendering present action possible. The concepts of heaven and hell have served to arouse to action, not because men have directly sought the joys of the one or avoided the horrors of the other, but because they served to evaluate the meaning of lines of con- duct. No one was ever bribed or frightened into righteousness, but the glories of the New Jerusalem and the terrors of the pit have enabled men to estimate the nature of the respective types of action, and have assisted in setting free impulses which would have been otherwise dor- mant. The efficacy of belief lay in the firm conviction that certain types of conduct were admirable and others despicable, and men accepted the dogmas which aided in vivifying and deepening these convictions. It is a further question, that we must here pass over, why men wanted to estimate their conduct as good and bad ; but the tend- ency was there. This tendency eagerly seized upon the dogmas which aided in accomplishing this evaluation and setting free the energy that was then ready for expression. Here lies the psychological problem. A belief is accepted because it organizes our conduct and sets free energy that is otherwise inhibited. This is the so-called subjective evidence that has always borne the weight of all dogmatic institutions. On the other side, the belief lays claim to objective verification. Though it is the subjective evidence that convinces, the conviction demands acceptance of the objective occurrence, and when this is suc- cessfully attacked, the belief is for the time being undermined.
It is evident that the supposed objective reality serves a real end in the psychological mechanism. For example, the belief in the probity and worth of candidates of one's own political party and the objective reality of its platform makes political activity along many lines possible. The support of men and measures can be undertaken with vigor and enthusiasm, and all the social energy bottled up in the partisan finds free expression. Undoubtedly the consciousness of the free, uninter- rupted expenditure of the energy is the real ground for the vividness of the belief, and will presumably resist any argument that may be brought against it. If, however, through overwhelming and striking
