Furthermore the holding of the human law that made possible this rounded development, this growth towards total truth, was a matter not of tradition but of immediate perception. George Sand had succeeded, as Taine says, in making the difficult transition from an hereditary faith to a personal conviction. Now this perception of the human law is something very different from the pantheistic revery in which George Sand was also an adept. To look on revery as the equivalent of vision in the Aristotelian sense, as Rousseau and so many of his followers have done, is to fall into sham spirituality. Maurice de Guérin falls into sham spirituality when he exclaims “Oh! this contact of nature and the soul would engender an ineffable voluptuousness, a prodigious love of heaven and of God.” I am not asserting that George Sand herself discriminated sharply between ethical and æsthetic perception or that she is to be rated as a very great sage at any time. Yet she owes her recovery of serenity after suffering shock upon shock of disillusion to her having exercised in some degree what she terms “the contemplative sense wherein resides invincible faith” (_le sens contemplatif où réside la foi invincible_), and the passages that bear witness to her use of this well-nigh obsolete sense are found in her correspondence. Wordsworth lauds in true Rousseauistic fashion a “wise passiveness.” But to be truly contemplative is not to be passive at all, but to be “energetic” in Aristotle’s sense, or strenuous in Buddha’s sense. It is a matter of no small import that the master analyst of the East and the master analyst of the West are at one in their solution of the supreme problem of ethics--the problem of happiness. For there can be no doubt that the energy[282] in which the doctrine of Aristotle culminates is the same as the “strenuousness”[283] on which Buddha puts his final emphasis. The highest good they both agree is a contemplative _working_. It is by thus working according to the human law that one rises above the naturalistic level. The scientific rationalists of the nineteenth century left no place for this true human spontaneity when they sought to subject man entirely to the “law for thing.” This scientific determinism was responsible for a great deal of spiritual depression and _acedia_, especially in France during the second half of the nineteenth century.[284] But even if science is less dogmatic and absolute one needs to consider why it does not deserve to be given the supreme and central place in life, why it cannot in short take the place of humanism and religion, and the working according to the human law that they both enjoin.