powers that he owns—the rough, harsh, sea-wave, north-wind element, the denier of persons, the democratizer—is banished because it jars too much on the desire for communion. Now, it is the very enjoyment of this element that throws many men upon the materialistic or agnostic hypothesis, as a polemic reaction against the contrary extreme. They sicken at a life wholly constituted of intimacy. There is an over-powering desire at moments to escape personality, to revel in the action of forces that have no respect for our ego, to let the tides flow, even though they flow over us. The strife of these two kinds of mental temper will, I think, always be seen in philosophy. Some men will keep insisting on the reason, the atonement, that lies in the heart of things, and that we can act with; others, on the opacity of brute fact that we must react against.
Now, there is one element of our active nature which the Christian religion has emphatically recognized, but which philosophers as a rule have with great insincerity tried to huddle out of sight in their pretension to found systems of absolute certainty. I mean the element of faith. Faith means belief in something concerning which doubt is still theoretically possible; and as the test of belief is willingness to act, one may say that faith is the readiness to act in a cause the prosperous issue of which is not certified to us in advance. It is in fact the same moral quality which we call courage in practical affairs; and there will be a very widespread tendency in men of vigorous nature to enjoy a certain amount of uncertainty in their philosophic creed, just as risk lends a zest to worldly activity. Absolutely certified philosophies
