ledge,—will also strive to embrace all men, for if the Laws of Reason are to be made manifest by Art throughout the whole Race, every individual of the Race must possess at least a certain amount of knowledge of these Laws, since each individual must uphold, by his own private and individual conduct, the outward and public dominion of Reason in the Race, which again reacts in aid of individual effort. All without exception must sooner or later attain to Reason as Knowledge; therefore all without exception must first be set free from the blind faith in Authority. To accomplish this is the object of the Third Age, and in this it does well.
Understanding, I said, for its own sake possesses a value to this Age,—and indeed the highest value, determining all other value; and upon it is made to depend the dignity and worth of all personality. It is therefore an honour in the estimation of this Age, simply to have thought for oneself, provided only that something new has been brought forward, even although this originality may be merely an obvious perversion of Truth. This Age will never pronounce a final judgment; and by this judgment arrive at ultimate Truth, where it might then remain steadfast and for ever:—it is too faint-hearted to do this;—it only desires a treasury of materials for opinion, among which it may have the power of choice, should it at any time desire to form a judgment;—and therefore every one is welcomed who can increase this store. Thus it happens that individuals, not only without shame, but even with a certain self-satisfaction, step forth and proclaim—‘See, here is my opinion; this is the way in which I, for my part, conceive of this matter:—for the rest I willingly allow that others may think quite differently of it,’—and that these individuals even give themselves credit for an amiable modesty of spirit;—whereas, in the truly reasonable mode of thought, it is the greatest arrogance to suppose that our personal opinion is of any essential
