But the most crucial test of all we have still to come to, which will put this conclusion in a yet clearer and a more unmistakable light. Thus far what we have seen has amounted to only this--that if science can take from man his religious faith, it leaves him a being without any moral guidance. What we shall now see is that, by the same arguments, it will prove him to be not a moral being at all; that it will prove not only that he has no rule by which to direct his will, but also that he has no will to direct. To understand this we must return to physical science, and to the exact results that have been accomplished by it. We have seen how completely, from one point of view, it has connected mind with matter, and how triumphantly it is supposed to have unified the apparent dualism of things. It has revealed the brain to us as matter in a combination of infinite complexity, which it has reached at last through its own automatic workings; and it has revealed consciousness to us as a function of this brain, and as altogether inseparable from it. But for this, the old dualism now supposed to be obsolete would remain undisturbed. Indeed, if this doctrine were denied, such a dualism would be the only alternative. For every thought, then, that we think, and every feeling or desire that we feel, there takes place in the brain some definite material movement, on the force or figure of which the thoughts and feelings are dependent. Now if physical observations are to be the only things that guide us, one important fact will become at once evident. Matter existed and fermented long before the evolution of mind; mind is not an exhibition of new forces, but the outcome of a special combination of old. Mental facts are therefore essentially dependent on molecular facts; molecular facts are not dependent on mental. They may seem to be so, but this is only seeming. They are as much the outcome of molecular groupings and movements as the figures in a kaleidoscope are of the groupings and movements of the colored bits of glass. They are things entirely by the way; and they can as little be considered links in any chain of causes as can the figure in a kaleidoscope be called the cause of the figure that succeeds it. The conclusion, however, is so distasteful to most men, that but few of them can be brought even to face it, still less to accept it. There is not a single physicist of eminence--none at least who has spoken publicly on the moral aspects of life--who has honestly and fairly considered it, and said plainly whether he accepts it, rejects it, or is in doubt about it. On the contrary, instead of meeting this question, they all do their best to avoid it, and to hide it from themselves and others in a vague haze of mystery. And there is a peculiarity in the nature of the subject that has made this task an easy one. But the dust they have raised is not impenetrable, and can, with a little patience, be laid altogether.