The nature of the strife of reason and passion is well stated by William James. The cue of passion, he says in effect, is to keep imagination dwelling upon those objects which are congenial to it, which feed it, and which by feeding it intensify its force, until it crowds out all thought of other objects. An impulse or habit which is strongly emotional magnifies all objects that are congruous with it and smothers those which are opposed whenever they present themselves. A passionate activity learns to work itself up artificially--as Oliver Cromwell indulged in fits of anger when he wanted to do things that his conscience would not justify. A presentiment is felt that if the thought of contrary objects is allowed to get a lodgment in imagination, these objects will work and work to chill and freeze out the ardent passion of the moment. The conclusion is not that the emotional, passionate phase of action can be or should be eliminated in behalf of a bloodless reason. More "passions," not fewer, is the answer. To check the influence of hate there must be sympathy, while to rationalize sympathy there are needed emotions of curiosity, caution, respect for the freedom of others--dispositions which evoke objects which balance those called up by sympathy, and prevent its degeneration into maudlin sentiment and meddling interference. Rationality, once more, is not a force to evoke against impulse and habit. It is the attainment of a working harmony among diverse desires. "Reason" as a noun signifies the happy cooperation of a multitude of dispositions, such as sympathy, curiosity, exploration, experimentation, frankness, pursuit--to follow things through--circumspection, to look about at the context, etc., etc. The elaborate systems of science are born not of reason but of impulses at first slight and flickering; impulses to handle, move about, to hunt, to uncover, to mix things separated and divide things combined, to talk and to listen. Method is their effectual organization into continuous dispositions of inquiry, development and testing. It occurs after these acts and because of their consequences. Reason, the rational attitude, is the resulting disposition, not a ready-made antecedent which can be invoked at will and set into movement. The man who would intelligently cultivate intelligence will widen, not narrow, his life of strong impulses while aiming at their happy coincidence in operation.