The truth we must recognize is that both these motives exist in the human heart, and that the conduct of man, not as the saint would see him in the cloister nor as the evolutionist would see him in the jungle, but as we see him in the market-place and the theatre and the courts and the home--that the conduct of man is a resultant from these two contrary impulsions. Now, it is fair to say that religion has always recognized the legitimacy of another standard of life besides the one peculiarly its own. It has seen clearly that the ideal of poverty and chastity and obedience, which would uproot altogether the natural instincts, is possible for very few men, and that the attempt to enforce such a standard absolutely on society at large would result in a world of hypocrisies, if it did not actually run counter to the command of the Creator. So the Christian Church, even in its most ascetic days, admitted that property and marriage and prestige were the normal condition of life; and Buddhism drew up two distinct tables of law, one for the religious state pure and simple, the other for the mass of mankind who are engaged in practical affairs. But both Christianity and Buddhism held that the natural instincts were ruinous if left to themselves, and that they became salutary instruments of welfare only when limited and softened and illuminated by a law not of themselves. On the contrary, it is of the very essence of naturalism that it should admit no standard but its own. To a naturalist and materialist of the true type all the ideal philosophy of the past, with the religion which grows out of it, is a lying cheat of the imagination and corresponds to nothing real in the nature of things; its peace is a pitiful sham cherished by those who are too cowardly to face the facts; its promise to mitigate the harsher passions of greed is only a cunning pretext devised to blind the dispossessed of their rights and to fortify the owners of wealth and power in the unmolested enjoyment of their criminal advantages. From the very beginning the double standard of things spiritual and material has been the foe of progress, and only then will justice and peace and prosperity prevail, when the deceptions of priest and philosopher are swept away and our vision of material values, as known to the scientist in his laboratory and to the blacksmith at his forge, is not confused by false lights. This, I repeat, is no caricature of the sort of naturalistic pragmatism that is sweeping over the world.