Page:Science and the Modern World.djvu/41

This vice is not wholly corrected by the recurrence to concrete experience. For after all, you need only attend to those aspects of your concrete experience which lie within some limited scheme. There are two methods for the purification of ideas. One of them is dis- passionate observation by means of the bodily senses. But observation is selection. Accordingly, it is difficult to transcend a scheme of abstraction whose success is sufficiently wide. The other method is by comparing the various schemes of abstraction which are well founded in our various types of experience. This comparison takes the form of satisfying the demands of the Italian scholastic divines whom Paul Sarpi mentioned. They asked that reason should be used. Faith in reason is the trust that the ultimate natures of things lie together in a harmony which excludes mere arbitrariness. It is the faith that at the base of things we shall not find mere arbitrary mystery. The faith in the order of nature which has made possible the growth of science is a particular example of a deeper faith. This faith cannot be justified by any inductive generalisation. It springs from direct inspection of the nature of things as disclosed in our own immediate present experience. There is no parting from your own shadow. To experience this faith is to know that in being ourselves we are more than ourselves: to know that our experience, dim and fragmentary as it is, yet sounds the utmost depths of reality: to know that detached details merely in order to be themselves demand that they should find themselves in a system of things: to know that this system includes the harmony of logical rationality, and the harmony of aesthetic