Schopenhauer and his more reasonable successor, Hartmann, I should insist that an unconscious Will is as unintelligible a contradiction as an unconscious Reason. Schopenhauer and Hegel seem to have seen, each of them, exactly {46} half of the truth: God is not Will without Reason or Reason without Will, but both Reason and Will. And here I must try to meet an inevitable objection. I do not say that these three activities of the human intellect stand in God side by side with the same distinctness and (if I may say so) irreducibility that they do in us. What feeling is for a Being who has no material organism, we can form no distinct conception. Our thought with its clumsy processes of inference from the known to the unknown must be very unlike what thought is in a Being to whom nothing is unknown. All our thought too involves generalization, and in universal concepts (as Mr. Bradley has shown us) much that was present in the living experience of actual perception is necessarily left out. Thought is but a sort of reproduction--and a very imperfect reproduction--of actual, living, sensible experience. We cannot suppose, then, that in God there is the same distinction between actual present experience and the universal concepts employed in thinking which there is in us. And so, again, willing must be a very different thing in a being who wills or creates the objects of his own thought from what it is in beings who can only achieve their ends by distinguishing in the sharpest possible manner between the indefinite multiplicity of things which they know but do not cause and the tiny fragment {47} of the Universe which by means of this knowledge they can control. Nevertheless, though all our thoughts of God must be inadequate, it is by thinking of Him as Thought, Will and Feeling--emancipated from those limitations which are obviously due to human conditions and are inapplicable to a Universal Mind--that we shall attain to the truest knowledge of God which lies within our capacity. Do you find a difficulty in the idea of partial and inadequate knowledge? Just think, then, of our knowledge of other people's characters--of what goes on in other people's minds. It is only by the analogy of our own immediate experience that we can come to know anything at all of what goes on in other people's minds. And, after all, such insight into other people's thoughts, emotions, motives, intentions, characters, remains very imperfect. The difficulty is greatest when the mind which we seek to penetrate is far above our own. How little most of us know what it would feel like to be a Shakespeare, a Mozart, or a Plato! And yet it would be absurd to talk as if our knowledge of our fellows was no knowledge at all. It is sufficient not merely to guide our own thoughts and actions, but to make possible sympathy, friendship, love. Is it not so with our knowledge of God? The Gnosticism which forgets the immensity