However, besides logic there is such a thing as bad logic, which is perhaps nothing more than a well-meant half-thoughtfulness in presence of puzzling experience. As a result of this half-thoughtfulness there has sometimes crept a half-reasonableness into the matter we are considering, which would begin by suggesting that the various and contradictory desires of lovers, though equally strong, cannot, save by improbable chance, be equally high and worth while; that, therefore, the logical thing to do would be to let the lower ideal recognize the higher and bow to it, while the higher might somehow forget its longing to give and content its poor heart with being given to. There are many difficulties in the way of making such an account of the affair persuasive, but there are more serious troubles ahead of anyone who would try to make it meaningful. Chief of these is the hopelessness of defining high and low in the matter of purposes and ideals. Here, once more, Royce is quick to analyze the difficulty and remove it; for, if I read him aright, he sees no way, and no more do I, by which the value of ultimate objects of desire may be compared. It is easy to calculate the better means, but how is one to know the better end? Only this may we do--we may discover that purposes which seem contradictory are not really so, and that neither need sacrifice itself to the other if thought be allowed to work its perfect work. No doubt happiness lies in getting what we want; but this is not the same as getting what we think we want, as capturing what we go after; for our wants are none the less hard to make out because they are our own. This, then, is thought’s infinitely difficult task in the service of love, to analyze apparent desires until it has found the real want at the core of appearance, while the postulate on which alone the advent of the kingdom becomes possible is that thought may find our real wants not contradictory. The times are not without sign that Christianity as an ethics is coming to realize how very intellectual is the task it has set itself in trying to bring the kingdom of Christ’s vision to be on earth. What Christianity most needs, writes Tennant, is a philosophy. * * * * *