velops an immortal soul by committing an impulsive murder. The doctrine of Circles has its most elaborate illustration here; here is the evolution of good out of sin—not out of repentance for sin. But if the doctrine is sound, our theology needs thorough revision, and Hawthorne suggests the logical change in our conception of sin:
Is sin then—which we deem such a dreadful blackness in the universe—is it, like sorrow, merely an element of human education, through which we struggle to a higher and purer state than we could otherwise have attained? Did Adam fall that we might ultimately rise to a far higher Paradise than his?
These problems, suggested by the Transcendental philosophy, occupied Hawthorne to the last. It was not in his Mdisposition to suggest answers to them. His distinction in American literature is the extent to which he projected them experimentally into life, and the sincerity with which he modified them to conform to stubborn and perplexing facts.
