The one matter upon which I shall comment in Chapter XXXVI, is the question of belief as an object of approval or of censure. Westermarck states (_The Origin and Development of the Moral Ideas_, Volume I, chapter viii, p. 216), that neither the Catholic nor the Protestant Church regarded _belief, as such_, as an object of censure. Yet each was willing to punish heresy. The point is most interesting, and I hazard an explanation. The churches were organizations with a definite object. They made use of reward and punishment. This was reasonable enough, abstractly considered. However, doctrine was the affair of the theologian. Now the theologian, like the philosopher, is a man who assumes that he is concerned with _proofs_, and with proofs only. If a thing is _proved_, how can a man _help_ believing it? Only if he _will_ not, which is sheer obstinacy or perversity. Let him, then, be punished on account of his defective character (see Westermarck, I, chapter xi, p. 283). I think the apparent quibbling here can be gotten rid of by recognizing the truth emphasized in Sec Sec 167-168, namely, that logical proofs play but a subordinate part in the adoption or rejection of beliefs touching a vast number of matters both secular and religious. If we can influence men's emotions, we can influence their beliefs. Both State and Church have this power. It is a power that can be abused. But it is, on the whole, a good thing that men's beliefs can thus be influenced. There would be no stability in human society could they not. Every ignorant man--and many men are ignorant--would be at the mercy of every clever talker; and he would change his beliefs every day. As men act on beliefs, this means that he would zig-zag through life to the detriment of all orderly development. I beg the reader, learned or unlearned, to put aside prepossessions, and to look at things as they are in this field.