of any feeling of irrationality? I think there are very good grounds for upholding such a view. All feeling whatever, in the light of certain recent psychological speculations, seems to depend for its physical condition not on simple discharge of nerve-currents, but on their discharge under arrest, impediment, or resistance. Just as we feel no particular pleasure when we breathe freely, but a very intense feeling of distress when the respiratory motions are prevented,—so any unobstructed tendency to action discharges itself without the production of much cogitative accompaniment, and any perfectly fluent course of thought awakens but little feeling; but when the movement is inhibited, or when the thought meets with difficulties, we experience distress. It is only when the distress is upon us that we can be said to strive, to crave, or to aspire. When enjoying plenary freedom either in the way of motion or of thought, we are in a sort of anaesthetic state in which we might say with Walt Whitman, if we cared to say anything about ourselves at such times, "I am sufficient as I am." This feeling of the sufficiency of the present moment, of its absoluteness,—this absence of all need to explain it, account for it, or justify it,—is what I call the Sentiment of Rationality. As soon, in short, as we are enabled from any cause whatever to think with perfect fluency, the thing we think of seems to us pro tanto rational.
Whatever modes of conceiving the cosmos facilitate this fluency, produce the sentiment of rationality. Conceived in such modes, being vouches for itself and needs no further philosophic formulation. But this fluency may be obtained in various ways; and first I will take up the theoretic way.