THE UNITY OF SCIENCE. 35 



Contrariwise, non-humane activity, whether prac- 

 tical, emotional, or scientific, implies primarily a 

 denial of the trinity referred to, a violence to the 

 unity of life. The one-sided man has let at least two 

 of the lights of life die out. 



To be wholly practical is to grub for edible roots 

 and see no flowers upon the earth nor the stars over- 

 head ; to be wholly emotional is to become unreal 

 and effervescent ; to seek only to know is to deny our 

 birth-right and birth-duty as social organisms. 



The various sins of our relations to nature — sins 

 of ignorance, indifference, irreverence, cruelty, ob- 

 scurantism, and so on — all imply some denial of the 

 trinity. 



Science for its own sake requires to be continu- 

 ally moralised and socialised, oriented, that is to 

 say, in relation to other ideals of human life than 

 its own immediate one of working out an intellectual 

 cosmos. Our science requires to be kept in touch at 

 once with our life and with our dreams; with our 

 doing and with our feeling; with our practice and 

 with our poetry. Synergy and sympathy are needed 

 to complete a synthesis. 



If the above be a reasonable position, it suggests 

 that the scientific way of looking at the world is not 

 the only one. There are many whose outlook ex- 

 presses quite a different mood. As we have seen, 

 the student of science does not pretend to explain 

 the order of nature, he simply tries to re-describe it 

 in general conceptual formulae, and he believes that 

 his task is justified by the results — intellectual, 

 emotional, and practical. He has a right to insist 

 on being heard as to the aim of his own industry, 

 but it does not follow that his statements are of 

 equal value when he speaks of other than scientific 



