The rationalist, in fact, is merely a person who in certain directions carries the processes of doubt, analysis, and judgment further than do persons of a different habit of mind. His neighbour, who believes in 'God' or 'the saints' or Mrs. Eddy, may chance to carry those processes in other directions further than he,--may be more reflective and experimental and judicious, for instance, in matters of diet,--may even be an analytical thinker in matters of science to which the so-called rationalist has given no independent thought. There are well-known instances of men of science who by analysis widen the bounds of physical knowledge while accepting, in ways which other men find grotesquely uncritical, loose propositions on psychic existence. When sounds are heard from furniture, the rationalist, with his naturalistic bias, looks for explanations in terms of physics; while the spiritualist, even if he chance to be a professed physicist, looks for them in terms of speculative psychics. Upon a strictly impartial and 'objective' consideration, the two kinds of bias are seen to be alike forms of craving, desires seeking satisfaction. Both inquirers seek for 'causes.' But one has the habit of seeking causes in terms of sequences of known or intelligible processes, capable of willed repetition; the other yearns to find proof of the existence of non-material personalities in the cosmos and in his personal neighbourhood, and, believing in such existence in advance, either provisionally or rootedly, hopes to bring others to his way of thinking by a demonstration that certain physical phenomena are not physically producible. And it must be granted him that herein he is theoretically at par with the man of science--physical or moral--who, having spontaneously framed a hypothesis, seeks to find that facts conform to it. Every man with a hypothesis, broadly speaking, wants to find that facts are so-and-so.