eth, and that in his sight all the good that we do is not labor lost.
Yet the purpose of these chapters is not to give at any point a mere negation, even when we speak of the traditional theology. We do not want to exaggerate our quarrel with anybody. If thinkers who accept some traditional form of theology find truth or help in our doctrine, we shall be glad. After all, the religious interest wants, not so much this or that view about some man’s special creed, but a foundation for the faith that somehow righteousness is in deepest truth triumphant in the world. If there is no proof, then, as we said in Chapter IX., we must resort to the Postulates. If we can get proof, so much the better.
Thus, however, we have suggested to ourselves another question. These Postulates of Chapter IX., what has become of them now? Are they wholly lost in our insight? No indeed. They remain just what they were, rational forms of our activity, not perfect in their rationality, but constantly valuable to us in our work. The scientific postulates are not superseded, but rather only strengthened, by the insight into the ultimate rationality of things. They become now the assurance that there must be a rational solution to every scientific problem, and that the simplest solution, being the most rational, is the most probable, in case it is actually adequate to all the facts. Just as before, it remains true of us finite beings that our finite external world is at each instant the product of our activity, working with the postulates, upon the material of our sensations. And
