Yes, yes, I see it all--an enormous social activity, a mighty civilization, an accumulation of science, of art, of industry, of morality, and afterwards, when we have filled the world with industrial marvels, with great factories, with roads, with museums, with libraries, we shall fall exhausted at the foot of it all, and it will endure--for whom? Was man made for science or was science made for man? “Why!”--the reader will exclaim--“we are getting back to what the Catechism says: ‘Q. For whom did God create the world? A. For man’?” Precisely--so ought the man who is a man to reply. The ant, if it took account of these matters and were a person, conscious of itself, would reply: “For the ant,” and it would reply rightly. The world is made for consciousness, for each consciousness. A human soul is worth all the universe, someone has said--I know not who, but it was excellently well said. A human soul, mind you! Not a human life. Not this life. And it is a fact that the less a man believes in the soul, that is to say, in his conscious immortality, personal and concrete, the more he will exaggerate the worth of this poor transitory life. Hence arises the effeminate sentimental feeling against war. True, a man ought not to wish to die, but it is the other, the eternal death, that he ought not to wish. “Whosoever will save his life shall lose it,” says the Gospel; but it does not say “whosoever will save his soul,” the immortal soul--the soul that we believe and wish to be immortal. And all those definers of objectism do not realize, or rather do not wish to realize, that a man, in affirming his “I,” his personal consciousness, affirms man, man concrete and real, affirms the true humanism--the humanism of man, not of the things of man--and in affirming man he affirms consciousness. For the only consciousness of which we have consciousness is that of man. The world is for consciousness. Or rather this _for_, this notion of finality, and feeling rather than notion, this teleological feeling is born only where there is consciousness. Consciousness and finality are the same thing fundamentally. If the sun possessed consciousness it would think, no doubt, that it lived in order to give light to the worlds; but it would also and above all think that the worlds existed in order that it might give them light and joy in giving them light and so live. And it would think well. And all this tragic fight of man to save himself, this immortal craving for immortality which caused the man Kant to make that immortal leap[7] of which I have spoken, all this is simply a fight for consciousness. If consciousness is, as some inhuman thinker has said, nothing more than a flash of light between two eternities of darkness, then there is nothing more execrable than existence.