So by this road these men come back to the transcendent God without whom they cannot guard that integrity of personality which we are all set to keep. For here there is no way of believing in oneself, no way of enduring this world or our place in it and no tolerable way of understanding it except we look beneath this cosmic hostility and find our self-respect and a satisfying cosmic meaning in perceiving spiritual force, a conscious ethical purpose, which interpenetrates the thunder and the lightning, which lies behind the stars as they move in their perpetual courses. "Through it the most ancient heavens are fresh and strong." Integrity of personality in such a world as this, belief in self, without which life is dust and ashes in the mouth, rest on the sublime assumption that suffusing material force is ethical spirit, more like unto us than it, controlling force in the interest of moral and eternal purposes. In these purposes living, not mechanical, forces play a major part. Of course, to all such reasoning the Kantians and humanists reply that these notions of an objective and eternal beauty, of a transcendent and actual Cosmic Being exist within the mind. They are purely subjective ideas, they are bounded by the inexorable circle of our experience, hence they offer no proof of any objective reality which may in greater or less degree correspond to them. However, there must be a "source" of these ideas. To which the philosophers reply, Yes, they are "primitive and necessary," produced by reason only, without borrowing anything from the senses or the understanding. Yet there is no sufficient evidence that the idea of God is thus produced by any faculty of mind acting in entire freedom from external influence. On the contrary, the idea appears to owe much to the operation of external things upon the mind; it is not then the wholly unaffected product of reason. It is a response no less than an intuition. Like all knowledge a discovery, but the discovery of something there which could be discovered, hence, in that sense, a revelation. It is not necessary, then, for men to meet their situation in the cosmos by saying with Kant: We will act as though there were a God, although we are always conscious that we have no real knowledge of Him as an external being. In the light of the tragic circumstances of humanity, this is demanding the impossible. No sane body of men will ever get sufficient inspiration for life or find an adequate solution for the problem of life by resting upon mere value judgments which they propose, by an effort of will, to put in the place of genuine reality judgments. Indeed, there is a truly scholastic naivete, a sort of solemn and unconscious humor, in seriously proposing that men should vitalize and consecrate their deepest purposes and most difficult experiences by hypothesizing mere appearances and illusions.