non-moralistic x has given the finishing touches which were alone needed to make the M appear outwardly as vain as it inwardly was.
But if this be so, is it not clear that the facts M, taken per se, are inadequate to justify a conclusion either way in advance of my action? My action is the complement which, by proving congruous or not, reveals the latent nature of the mass to which it is applied. The world may in fact be likened unto a lock, whose inward nature, moral or unmoral, will never reveal itself to our simply expectant gaze. The positivists, forbidding us to make any assumptions regarding it, condemn us to eternal ignorance, for the 'evidence' which they wait for can never come so long as we are passive. But nature has put into our hands two keys, by which we may test the lock. If we try the moral key and it fits, it is a moral lock. If we try the unmoral key and it fits, it is an unmoral lock. I cannot possibly conceive of any other sort of 'evidence' or 'proof' than this. It is quite true that the co-operation of generations is needed to educe it. But in these matters the solidarity (so called) of the human race is a patent fact. The essential thing to notice is that our active preference is a legitimate part of the game, that it is our plain business as men to try one of the keys, and the one in which we most confide. If then the proof exist not till I have acted, and I must needs in acting run the risk of being wrong, how can the popular science professors be right in objurgating in me as infamous a 'credulity' which the strict logic of the situation requires? If this really be a moral universe; if by my acts I be a factor of its destinies; if to believe where I may doubt be itself a moral act
