Reason is a human function. Though the name of reason has been applied to various alleged principles of cosmic life, vital or dialectical, these principles all lack the essence of rationality, in that they are not conscious movements toward satisfaction, not, in other words, moral and beneficent principles at all. Be the instability of human nature what it may, therefore, the instability of reason is not less, since reason is but a function of human nature. However relative and subordinate, in a physical sense, human ideals may be, these ideals remain the only possible moral standards for man, the only tests which he can apply for value or authority, in any other quarter. And among unstable and relative ideals none is more relative and unstable than that which transports all value to a universal law, itself indifferent to good and evil, and worships it as a deity. Such an idolatry would indeed be impossible if it were not partial and veiled, arrived at in following out some human interest and clung to by force of moral inertia and the ambiguity of words. In truth mystics do not practise so entire a renunciation of reason as they preach: eternal validity and the capacity to deal with absolute reality are still assumed by them to belong to thought or at least to feeling. Only they overlook in their description of human nature just that faculty which they exercise in their speculation; their map leaves out the ground on which they stand. The rest, which they are not identified with for the moment, they proceed to regard _de haut en bas_ and to discredit as a momentary manifestation of universal laws, physical or divine. They forget that this faith in law, this absorption in the blank reality, this enthusiasm for the ultimate thought, are mere human passions like the rest; that they endure them as they might a fever and that the animal instincts are patent on which those spiritual yearnings repose. [Sidenote: Absolutist philosophy human and halting.]