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 It is the terror and beauty of phenomena, the "promise" of the dawn andof the rainbow, the "voice" of the thunder, the "gentleness" of the summer rain, the "sublimity" ofthe stars , and not the physical laws which these things follow, by which the religious mind stillcontinues to be most impressed; and just as of yore, the devout man tells you that in the solitude ofhis room or of the fields he still feels the divine presence, that inflowings of help come in reply tohis prayers, and that sacrifices to this unseen reality fill him with security and peace.

Pure anachronism! says the survival-theory;--anachronism for ofthe imagination is the remedy required. The less we mix the private with the cosmic, the more wedwell in universal and impersonal terms, the truer heirs of Science we become.

In spite of the appeal which this impersonality of the scientific attitude makes to a certainmagnanimity of temper, I believe it to be shallow, and I can now state my reason in comparativelyfew words. That reason is that, so long as we deal with the cosmic and the general, we deal onlywith the symbols of reality, but as soon as we deal with private and personal phenomena as such,we deal with realities in the completest sense of the term. I think I can easily make clear what Imean by these words.

The world of our experience consists at all times of two parts, an objective and a subjective part,of which the former may be incalculably more extensive than the latter, and yet the latter can neverbe omitted or suppressed. The objective part is the sum total of whatsoever at any given time wemay be thinking of, the subjective part is the inner "state" in which the thinking comes to pass.