BELIEFS AND EXISTENCES 183 



was the compact ; the natural world to intelligence, 

 the moral, the spiritual world to belief. This 

 (natural) world for knowledge; that (supernatu 

 ral) world for belief. Thus the antithesis, unex 

 pressed, ignored, within experience, between belief 

 and knowledge, between the purely objective values 

 of thought and the personal values of passion and 

 volition, was more fundamental, more determining, 

 than the opposition, explicit and harassing, within 

 knowledge, between subject and object, mind and 

 matter. 



This latent antagonism worked out into the 

 open. In scientific detail, knowledge encroached 

 upon the historic traditions and opinions with 

 which the moral and religious life had identified 

 itself. It made history to be as natural, as much 

 its spoil, as physical nature. It turned itself upon 

 man, and proceeded remorselessly to account for 

 his emotions, his volitions, his opinions. Knowl 

 edge, in its general theory, as philosophy, went 

 the same way. It was pre-committed to the old 

 notion: the absolutely real is the object of knowl 

 edge, and hence is something universal and im 

 personal. So, whether by the road of sensational 

 ism or rationalism, by the path of mechanicalism or 

 objective idealism, it came about that concrete 

 selves, specific feeling and willing beings, were 

 relegated with the beliefs in which they declare 

 themselves to the &quot;phenomenal.&quot; 



