Recognising all this, the balanced rationalist will shun as a special sin of religion the ritualising of his joys, the sectarian extension of his differences of credence to the field of aesthetics. His rationalism as such implies no one of the special 'isms' of the arts; though there he may be an 'ist' like another. For him all art, all literature, all beauty, is so much of Nature's fruitage; and Christian cathedral and Moslem mosque can yield him pleasures which Christian and Moslem can never derive from _his_ distinctive intellectual work. He may even take artistic satisfaction in contemplating the figure of the winged angel which Christianity took over from Paganism, without believing it to be the image of a reality, as so many pietists have so childishly done for thousands of years. 'Religious' music can minister to him in virtue of the common psychosis. His very names for himself and his intellectual code are but insistences on complete inner loyalty to a moral law which most men profess to obey, and which all of necessity obey in many if not in most matters. The time is for him even in sight, as it were, when most men will recognise and live by that law; and when that day comes there will be no more need to profess rationalism than to profess, as a creed, any of the daily reciprocities by which society subsists. But till that day comes he marks himself, and is marked--to his frequent discomfort, it may be--by his insistence, in the deepest matters, on that law of truth which so many still persistently subordinate to pleas or preferences of authority or habit, convention or subjective taste. Avowing it as his bias, if so challenged, he claims that it is the bias to perfection in the intellectual life as the bias to order and sympathy is the bias to perfection in the civil. FOOTNOTE: [13] See Professor James's _Principles of Psychology_, 1891, ii. 321. Sec. 8. ULTIMATE PROBLEMS