A third and active variant of the former consolation is: Seek to mitigate the sorrow and trouble of thy fellow-sufferers. Appease the passion of thine own grief by compassion and the works to which it leads. And by as much as activity of any kind is better than passivity, or mere feeling, by so much is this third kind of consolation better than the ones above mentioned. But at bottom the same criticism applies to it. It leaves still unanswered the question, To what end this suffering both of others and of oneself? Not Why? is the question, but To what end? How bereavement may be used so as to bring it into relation with the final end of life? A fourth consolation is the popular belief in immortality. This is a resort to supernaturalism, and the supernatural should ever be distinguished from the supersensible. Immortality as popularly held involves the continued existence in some empirical form of the essential, central entity in man. For the suggestion that new organs may replace the wornout terrestrial body does not alter the empirical character of the conception. The new organs are still conceived in some vague fashion as similar to those with which we are acquainted. Finally, my own interpretation of consolation may be set forth in contrast to all these. Again I say that for the bereaved, as for the sick, there is business in hand, there is a task to be performed, a work to be done. What is it? Let me endeavor to explain. The spiritual nature of man is incognizable, only the plan of the relations between spirit and spirit being given. Yet to think of a relation at all we must think of entities or objects between which it subsists. Of the spiritual part of our fellow-beings, therefore, we are bound to fashion mentally a symbolic image, one that shall stand for the real object, the spiritual nature, though we are well aware that it does not adequately express it.