It is precisely here that the danger of "disproportion" was found. For the complex vision with the whole weight of all its aspects behind it receives the colour and the form of only one of them. We can see the result of this from the tenacity--implying the presence of emotion and will--with which some philosopher of pure reason passionately and imaginatively defends his logical conclusion. But we are ourselves proof of it in every moment of our lives. Confronted with some definite external situation, of a happy or unhappy character, we fling ourselves upon this new intrusion with the momentum of our whole being; and it becomes largely a matter of accident whether our reaction of the moment is coloured by reason or by will or by imagination or by taste. Immersed in the tide of experience, receiving shock after shock from alien and hostile forces, we struggle with the weight of our whole soul against each particular obstacle, not stopping to regulate the complicated machinery of our vision but just seizing upon the thing, or trying to avoid it, with whatever energy serves our purpose best at the moment. This is especially true of small and occasional pleasures or small and occasional annoyances. A supreme pleasure or a supreme pain forces us to gather our complex vision together, forces us to make use of its apex-thought, so that we can embrace the ecstasy or fling ourselves upon the misery with a co-ordinated power. It is the little casual annoyances and reliefs of our normal days which are so hard to deal with in the spirit of philosophic art, because these little pleasures and pains while making a superficial appeal to the reason or the emotion or the will or the conscience, are not drastic or formidable enough to drive us into any concentration of the apex-thought which shall harmonize our confused energies. The fatal ease with which the whole complex vision gets itself coloured by and obsessed by one of its own attributes may be proved by the history of philosophy itself. Individual philosophers have, over and over again, plunged with furious tenacity into the mystery of life with a complex vision distorted, deformed and over-balanced. I seem to see the complex vision of such thinkers taking some grotesque shape whereby the apex-point of effective thought is blunted and broken. The loss and misery, or the yet more ignoble comfort, of such suppressions of the apex-thought, is however a personal matter. Those "invisible companions," or immortal children of the universe, who are implicitly present as the background of all human discussion, grow constantly more definite and articulate the apprehension of the general human mind by reason of these personal aberrations.