uttermost datum. Such also is the attitude of all hard-minded analysts and Verstandesmenschen. Lotze, Renouvier, and Hodgson promptly say that of experience as a whole no account can be given, but neither seek to soften the abruptness of the confession nor to reconcile us with our impotence.
But mediating attempts may be made by more mystical minds. The peace of rationality may be sought through ecstasy when logic fails. To religious persons of every shade of doctrine moments come when the world, as it is, seems so divinely orderly, and the acceptance of it by the heart so rapturously complete, that intellectual questions vanish; nay, the intellect itself is hushed to sleep,—as Wordsworth says, "thought is not; in enjoyment it expires." Ontological emotion so fills the soul that ontological speculation can no longer overlap it and put her girdle of interrogation-marks round existence. Even the least religious of men must have felt with Walt Whitman, when loafing on the grass on some transparent summer morning, that "swiftly arose and spread round him the peace and knowledge that pass all the argument of the earth." At such moments of energetic living we feel as if there were something diseased and contemptible, yea vile, in theoretic grubbing and brooding. In the eye of healthy sense the philosopher is at best a learned fool.
Since the heart can thus wall out the ultimate irrationality which the head ascertains, the erection of its procedure into a systematized method would be a philosophic achievement of first-rate importance. But as used by mystics hitherto it has lacked universality, being available for few persons and at few times, and
