The study which science makes of the interactions of things on one another reveals those interactions as conformable to law and happening in such a way that their occurrence can be logically deduced, and even foretold, from their laws. In a word, they happen in a way that can be reasoned out, and they constitute together a logical process. The reality, the power, the activity which is exhibited in this process is exhibited therefore as a rational activity, as reason active; and both the reason and the action are apprehended by us as real, and not as mere states of our consciousness. If the scientific account of the universe and the theory of evolution, so far as they are true, are not mere exercises of the imagination, but represent events and changes which actually have taken place and are taking place beyond the range of actual observation, it must be because they are logical inferences from real events and real changes which are matters of direct observation. If the observed events have no reality, we have no ground for believing the unobserved or inferred facts to have any. Unless the real events follow a logical sequence, our inferences must be fallacious in proportion as they are logical. We believe the inferred facts to be real because we believe the observed facts to be real; and the observed facts are presented to us and apprehended by us to be not merely our sensations but also realities. On no other ground can we or do we trust science to guide us in life. Nor do we trust morality on any other ground. So far as we trust the impulse to do right, or base any calculations upon it or draw any inferences from it, we do so because we apprehend it, in the act of apprehension, as both a state of our consciousness and something more. As in the impact of a moving body we apprehend not merely our sensations, but also the presence of a real power, so in the impulse to good we apprehend not only our consciousness thereof, but the presence of a real power, with regard to which we know not only that it is, but to some extent what it is--a power which would have us do good and be good. If material things are but ideas of ours, so the Right and Good may be. If the latter are mere aspirations and nothing more, the former are mere sensations and nothing more. But if in things we are conscious of a power not ourselves, so are we in our consciousness of the Right and Good: our aspirations are inspirations. We apprehend their reality in exactly the same way as we apprehend the reality of material things--by direct observation. And we have exactly the same evidence--the evidence of immediate consciousness.