which takes a favorite subject out of the arena of literary debate is met with ill-concealed dislike. This disposition is the very debauchery of thought. But the soul and meaning of thought, abstracted from the other elements which accompany it, though it may be voluntarily thwarted, can never be made to direct itself toward anything but the production of belief. Thought in action has for its only possible motive the attainment of thought at rest; and whatever does not refer to belief is no part of the thought itself.
And what, then, is belief? It is the demi-cadence which closes a musical phrase in the symphony of our intellectual life. We have seen that it has just three properties: First, it is something that we are aware of; second, it appeases the irritation of doubt; and, third, it involves the establishment in our nature of a rule of action, or, say for short, a habit. As it appeases the irritation of doubt, which is the motive for thinking, thought relaxes, and comes to rest for a moment when belief is reached. But, since belief is a rule for action, the application of which involves further doubt and further thought, at the same time that it is a stopping-place, it is also a new starting-place for thought. That is why I have permitted myself to call it thought at rest, although thought is essentially an action. The final upshot of thinking is the exercise of volition, and of this thought no longer forms a part; but belief is only a stadium of mental action, an effect upon our nature due to thought, which will influence future thinking.
The essence of belief is the establishment of a habit, and different beliefs are distinguished by the different modes of action to which they give rise. If beliefs do not differ
