185: _Ibid._, pp. 214 f. Further (3) theism enriches and enhances the pluralist's ideal by all the ineffable blessedness that the presence of God must yield. To sum up: "The theoretical demand for the ground of the world, then, as well as the practical demand for the good of the world, is met by the idea of God."[186] As related to the Many the One is the "ultimate source of their being and ultimate end of their ends."[187] 186: "The Realm of Ends," p. 423. 187: _Ibid._, p. 442. 2. While Ward is a Platonist alike in his belief in immortality and in connecting that belief with the doctrines of the preëxistence and transmigration of souls, his general argument for a future life follows the more usual lines. It is based upon both rational and moral grounds and expressed with unusual beauty and power. Man's native capacities and preëminently the moral law within him point far beyond any ability he has in the present life, and it is to be assumed, with Kant, that "no organ, no faculty, no impulse, in short nothing superfluous or disproportionate to its use, and therefore aimless, is to be met with."[188] Against a continuance of life there are no valid objections to be raised. We cannot prove a negative, and the burden of proof rests with those who deny its possibility. The immortality of influence or of the race cannot be substituted for personal immortality. If humanity or society is an end in itself, "then the persons who constitute it must share in this end."[189] "The wearisome procession of generation after generation of mortals in pursuit of an _ignis fatuus_, all hoping, all working for what none attain, might divert a Mephistopheles but would certainly not be a realm of ends."[190] 188: "The Realm of Ends,", p. 411. 189: _Ibid._, p. 389. 190: _Ibid._, p. 428. The moral arguments for a future life are bound up with an estimate of the worth of human personality, but are ultimately rational as well. If death ends all, not only are we of all creatures most miserable, but God also, if in this case He exists, is mocked, and the world whose highest ideals are not and cannot be fulfilled is without ultimate meaning. We have then the dilemma: "Either the world is not rational or man does not stand alone and this life is not all. But it cannot be rational to conclude that the world is not rational, least of all when an alternative is open to us that leaves room for its rationality--the alternative of postulating God and a future life."[191] 191: "The Realm of Ends,", pp. 409 f.