see that it enters as one moment into the higher view that we shall hereafter reach. So, in our own way, we shall now try to answer the question suggested to us by Kant’s method. Does not then the religious aspect of the world lie in the fact that, despite the contradictions of the world of sense, we may, and indeed, morally speaking, must postulate, that the Eternal, of which this world is the mere show, is in itself absolutely righteous? We shall not be able to answer this question with a simple affirmative; but still, postulates must enter in some wise into every moment of our lives, and must therefore have some value in religion.
II.
In the last chapter we sought for a demonstration of religious truth, and found none. But perhaps it was not demonstration that we should have sought. Possibly religion may be content to rest on postulates.
A postulate is a mental way of behavior. In so far it is like all other thought. In general, to believe that a thing exists is to act as if it existed. But the act may be forced upon one, or it may be freely chosen. One cannot fail to act upon the principle that 2 + 2 = 4, so soon as he perceives it. But one may voluntarily determine to act in a given way, not being rationally forced so to do, and well knowing the risk. In such cases one voluntarily takes to himself the form of belief called a postulate. Thus, apart from any philosophic theory, we all pos-
