It is actual truth and knowledge which now exist, and, being truth and knowledge, must exist in some mind, and certainly do not exist in man's mind. Science, so far as it has approached the ideal, has done so not by being anthropomorphic, but by ceasing to be anthropomorphic--that is to say, by casting aside presumptions of what according to man's notions ought to be or _a priori_ must be, and substituting for such preconceptions a patient, reverent study of the facts as they are. To regard the knowledge thus gained as being at once purely human and the only reality is to say that the evolution of the universe exists only in the speculation of human thinkers, and consequently that the world as it was before man existed was created by the speculation of minds which were not in existence then and which were only subsequently evolved. How can man have been evolved out of his own speculations? How can his speculations have existed before he did? Man owes his origin to the same Power whose wisdom is revealed in nature to science, and manifested to all in all around us. Of the existence of a Power, not ourselves, we have evidence in everything that affects us. It is a fact of consciousness, but it is a fact which from its very nature does not exist solely in our consciousness. Therein it resembles ideal wisdom or goodness, which exists in us, so far as our wisdom or goodness is real, but is far from being exhausted by its partial presence in us. The ideal in morality, again, is not the mere desire to do good or to be good, just as the ideal in knowledge is not the mere desire to know the truth. And if goodness is the object of moral desire, as truth is the object of intellectual desire, in neither case is the object of desire purely imaginary, a mere idea or conception of something which might be, but as a matter of fact is not. We do not desire imaginary pleasures or imaginary goodness, we want the reality; and to tell us that that reality exists only in idea, only in our own imagination, is a misleading half-truth. True, we must have some idea of it, or else we could not desire it. But neither could we desire it if it were presented to us as purely imaginary. In other words, the object of moral desire is apprehended, at the moment of apprehension, as both actual and possible, as existing simultaneously for us and beyond us. The case is the same with ideal truth: we could not desire it, unless we had some conception of it, unless it were to some degree or in some way present to our consciousness; yet, at the same time, the knowledge which we desire to have but do not yet possess is certainly, so far as we do not possess it, beyond our consciousness. It is because we have not got it that we want it. And the object of desire, what we want, is not imaginary truth, but real truth; just as in our better moments we want to do not what we imagine to be right, but what is really right. The Real,