Man in such a system could no more pine to be God than he could pine to be the law of gravity, or Spinoza’s substance, or Hegel’s dialectical idea. Such naturalistic abstractions, while they perhaps express some element of reality or its total form, are not objects corresponding to man’s purposes and are morally inferior to his humanity. Every man’s ideal lies within the potentialities of his nature, for only by expressing his nature can ideals possess authority or attraction over him. Heaven accordingly has really many mansions, each truly heavenly to him who would inhabit it, and there is really no room for discord in those rounds. One ideal can no more conflict with another than truth can jostle truth; but men, or the disorganised functions within a given individual, may be in physical conflict, as opinion may wrestle with opinion in the world’s arena or in an ignorant brain. Among ideals themselves infinite variety is consistent with perfect harmony, but matter that has not yet developed or discovered its organic affinities may well show groping and contradictory tendencies. When, however, these embryonic disorders are once righted, each possible life knows its natural paradise, and what some unintelligent outsider might say in dispraise of that ideal will never wound or ruffle the self-justified creature whose ideal it is, any more than a cat’s aversion to water will disturb a fish’s plan of life. [Sidenote: Theory that stations actually correspond to faculty.] An aristocratic society might accordingly be a perfect heaven if the variety and superposition of functions in it expressed a corresponding diversity in its members’ faculties and ideals. And, indeed, what aristocratic philosophers have always maintained is that men really differ so much in capacity that one is happier for being a slave, another for being a shopkeeper, and a third for being a king. All professions, they say, even the lowest, are or may be vocations. Some men, Aristotle tells us, are slaves by nature; only physical functions are spontaneous in them. So long as they are humanely treated, it is, we may infer, a benefit for them to be commanded; and the contribution their labour makes toward rational life in their betters is the highest dignity they can attain, and should be prized by them as a sufficient privilege.