(5) Yet, against such misgivings, perhaps the most immediately impressive counter-argument is the procession, so largely made up of men and of movements not usually reckoned as exclusively or directly religious, whose very greatness,--one which humanity will not let die,--is closely interwoven with Mystical and Metaphysical affirmations. There are, among philosophers, a Spinoza and a Leibniz, a Fichte, Hegel, Schopenhauer, a Trendelenburg and a Lotze, with the later stages of a John Mill, a Littré, and a Herbert Spencer; among poets, a Pindar and Aeschylus, a Lucretius and Vergil, a Lessing and a Goethe, a Wordsworth and a Browning; among historians, a Thucydides and a Tacitus, a St. Simon and de Tocqueville, a Carlyle, a Jacob Grimm, a Droysen and a Ranke; among scientists, a Copernicus and a Kepler, a Newton, a Lyell, indeed, largely still, also a Darwin; and among men of action, a Moltke and a Gordon, a Burke and a von Stein. Shear any of these men of their Mystical and Metaphysical elements, and you will have shorn Samson of his locks. And if we can frame a contrary list of men of force and distinction, who have represented an un- or even an anti-Mystical and anti-Metaphysical type: Caesar and Hannibal, Napoleon and Bismarck, Voltaire and Laplace, Hume and Bentham, Huxley and Mommsen, we must ever remember the complex truth as to the Polarity of Life,--the strict necessity of the movement towards an intensely close contact with empirical reality, as well as of the movement back to recollection; the frequent sickliness of the recollective movement, as found in the average practice of life, which cannot but produce a reaction and contrary excess; and hence the legitimacy of what this second type has got of positiveness and of corrective criticism. Yet here too the greatness will consist directly in what these men are and have, not in what they are not; and wherever this their brutal-seeming sense of the apparent brutalities of life is combined with an apprehension of a higher world and of a deeper reality, _there_ something fuller and more true has been attained than is reached by such strong but incomplete humanity alone. 4. _Religion and Morality, their kinship and difference._ And, finally, as to Religion and Morality, we should note how that the men, who deny all essential connection between Religion and Mysticism and Religion and Philosophy, ever, when they do retain Religion at all, tend to identify it with Morality, if not as to the motives, yet as to the contents of the two forces. And yet it is not difficult to show that, if the relation between Religion and Morality is closer than that between Religion and Philosophy, though not as intimate as is that between Historical-Institutional Religion and Mysticism: Religion and Morality are nevertheless not identical.