specimens of mankind renounce the “world,” “the lust of the eye and pride of life,” and live by their self-erected ideals. And if we ask how the spirit of humility and disinterestedness can arise and progress in a natural evolution, we must answer that it holds its place and wins its way by reason of its greater inherent value and fruitfulness. He who has himself in view has lost sight of his work. By this psychic mode alone is the largest, most perfect, most permanent work accomplished, and ultimately, often posthumously, it is appreciated at its real worth. Those originating and master minds in human history who have opened new avenues of spiritual progress, have usually been of this modest, unassuming, humble type. Thus in a wholly natural manner the higher law of an ideal life prevails over the lower law of life which works only by competition in the struggle for existence. CHAPTER XVI _INDUCTION AND EMOTION_ We have implied throughout that we have feeling about a thing only so far as we attach on basis of past experience an experience value to the thing, as we say, “the burnt child dreads the fire.” Induction, as this interpretation is termed, is so important an element that we will devote a little space to considering its _rationale_, development, and place in intellectual emotion. What is the _rationale_ of the inductive act? Why should iteration lead to expectancy of reiteration? I observe that a body unsupported falls in a hundred instances, but is it not arbitrary for me then to suppose that it will fall the hundred and first instance? In fact would it not be more rational to suppose that this particular combination should be exhausted, that it was time for nature to stop? But this very reason rests on the uniformity of nature—the very law we are questioning—as experienced in the past and applied to the future; only it is a negative law of omissions, literally law of reiteration of unreiterations. Thus if reason takes the law of uniformity of nature to task it can only do so by assuming it. J. S. Mill in his treatment of this matter (_Logic_, bk. iii. chap. 3, sec. 2), falls into an error. It is, indeed, true, as he says, that some occurrences repeated suggest cessation and not recurrence, as when we have several consecutive cloudy days, we expect a bright one, or having had several rainy seasons we expect a dry one; but it is plainly wrong to regard this, as he does, as a contradiction of the principle of uniformity of nature. On the contrary, this is a very good example of it. Experience of intermittent character of bad weather in the past leads to expectancy of its re-intermittency for the future, and the oftener the experience the stronger the belief as to the nature of the still unexperienced. A negative uniformity is as much a uniformity as a positive.