man to give up the search after the truth that lies beneath the illusion and to cast away all trust, all thought, of any ideal of humanity. Those who do this make shipwreck of their own lives. Their low ideal or no-ideal of conduct does not "work;" that is to say, it does not fit them to do the work they were intended to do. Even for the purposes of their own happiness their life is a failure. So far as the spiritual side of their nature is concerned, a dull and stagnant self-satisfaction is the highest prize they can hope to acquire: they have none of the keen joys of spiritual aspiration, of failures redeemed, of gradual progress, and of deeper insight into the glorious possibilities of human nature. But those who, while not rejecting the sobering admonitions of Experience and Reason, can nevertheless so far obey the promptings of Imagination as to retain in their hearts an ever fresh and expansive and healthful Ideal of life, find themselves led on by it from hope to nobler hope, from effort to more arduous effort, until life and effort end together.
Let this suffice as my protest against the popular fallacy that the Imagination is an abnormal faculty, limited to poets and painters and "artists," mostly illusive, and always to be subordinated in the search after truth. I maintain, on the contrary, that it lies at the basis of all knowledge; that it is no less necessary for science, for morals, and for religion, than for artistic success; and that the illusions of Imagination are the stepping-stones to Truths.
Now to speak of Reason, or, as some would call it, Understanding. While dealing with Imagination, we recognized that the work of Reason is mostly negative and corrective: but let us come to detail. Reason is commonly said to proceed by two methods; (i) by Induction, wherein, by "inducing," or introducing, a number of particular instances (eg. "A, B, C, &c., are men and are mortal"),
