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to set up his vocation as the highest one; and the man for whom truth is useful in his actual life-work as an inspiration, revealed to him only in feeling, is welcome to his feelings, is worthy of all regard from those whose vocation is philosophy, and shall not be tormented by our speculations. He is careful and troubled about many things; the world needs him, and philosophy does not. We only lay claim to our own rights, and do not want to interfere with his. Our right to clear thought, we must insist upon. For looked at philosophically, and apart from the necessary limitations of the hard worker, all this dumb reverence, this vague use of vague names, has its serious dangers. You are reverent, we may say to the man who regards philosophic criticism as a dangerous trifling with stupendous truths; you are reverent, but what do you reverence? Have a care lest what you reverence shall turn out to be your own vague and confused notions, and not the real divine Truth at all. Take heed lest your object of worship be only your own little pet infinite, that is sublime to you mainly because it is yours, and that is in truth about as divine and infinite as your hat. For this is the danger that besets these vague and lofty sentiments. Unreflected upon, uncriticised, dumbly experienced, dumbly dreaded, these, your religious objects, may become mere feelings, mere visceral sensations of yours, that you have on Sunday mornings, or when you pray. Of course, if you are a worker, you may actually realize these vague ideas, in so far as they inspire you to work. If they do, they shall be judged by their fruits. Otherwise, do not trust too