And first we may notice the curious assumption that the man who argues for immortality is taking a lofty view of human nature, while he who argues against it is taking a low one. In sober truth it is the other way about. Consider the position. It is tacitly admitted that if human motive, considered with reference to this world alone, is adequate as an incentive to action, and the consequences of actions, again considered with reference to this world, are an adequate reward for endeavour, then it is agreed that the main argument for the belief in immortality breaks down. To support or to establish the argument it is necessary to show that life divorced from the conception of a future life can never reach the highest possible level. Natural human society is powerless in itself to realize its highest possibilities. It remains barren of what it might be, a thing that may frame ideals, but can never realize them. Now that is quite an intelligible, and, therefore, an arguable proposition. But whether true or not, there should be no question that it involves a lower view of human nature than the one taken by the Freethinker. He does at least pay human nature the compliment of believing it capable, not alone of framing high ideals, but also of realizing them. He says that by itself it is capable of realizing all that may be legitimately demanded from it. He does not believe that supernatural hopes or fears are necessary to induce man to live cleanly, or die serenely, or to carry out properly his duties to his fellows. The religionist denies this, and asserts that some form of supernaturalism is essential to the moral health of men and women. If the Freethinker is wrong, it is plain that his fault consists in taking a too optimistic view of human nature. His mistake consists in taking not a low view of human nature, but a lofty one. Substantially, the difference between the two positions is the difference between the man who is honest from a conviction of the value of honesty, and the one who refrains from stealing because he feels certain of detection, or because he is afraid of losing something that he might otherwise gain. Thus, we are told by one writer that:-- If human life is but a by-product of the unconscious play of physical force, like a candle flame soon to be blown out or burnt out, what a paltry thing it is!