But free-will and the moral ideal are not the only factors in the world as it is presented to the common consciousness, or in life as it is carried on by humanity, which are neglected by science, and which have to be restored by subsequent reflection, if we wish to see life true and see it whole. Science declines to entertain the question why things happen, or whether there is any purpose in events; and moral faith only guarantees that there is that which man ought to do, and that he is free to do it. But science, in neglecting the action of final causes, omits a factor which not only must be replaced before we can have any adequate understanding of the part which man plays in the world, but which, by the testimony of the common consciousness of mankind, manifests itself in the phenomena of Nature. The description which science gives of the sequences and co-existences of material and physical phenomena is consistent with itself, and is all that is required by the assumptions of science. It is only when we reflect upon the further assumptions which we make, or rather act upon as moral agents, that we find science inadequate or--if it professes to be the whole account of the world and man--misleading. And it is only by restoring those factors for which our moral consciousness is the evidence that we can remedy the defect or correct the error. The attempt made by the optimist to dispense with the testimony of consciousness to the reality of the moral law, and the attempt of the pessimist to dispense with the freedom of the will, were both failures. In the same way, both the scientific and the moral interpretation of the world are judged by the religious consciousness to be abstract, and are seen, when viewed in the light of its presuppositions, to be inadequate, if not misleading. The inadequacy of the moral assumptions which are made by the common consciousness of mankind is manifest, when we reflect that while those assumptions serve to decide the question--left open by science--as to the "Why?" of human actions, they do not decide the same question as to the events of Nature, but leave it open as it was left by science, whether final or mechanical causation is the ultimate explanation of Nature.