(3) In view of those fantasticalnesses and of these exhaustions, we cannot but ask whether these things are not a terrible price to pay for such states? whether such states should not be disallowed by all solid morality, and should not prompt men of sense to try and stamp them out? And, above all, we seem placed once more, with added anxiety, before the question whether what is liable to end in such sad general incapacitation was not, from the first, directly productive of, and indeed simply produced by, some merely subjective, simply psycho-physical abnormality and morbidness? (4) Three points here call for consideration. Let us, for one thing, never forget that physical health is not the true end of human life, but only one of its most important means and conditions. The ideal man is not, primarily and directly, a physical machine, perfect as such in its development and function, to which would be tacked on, as a sort of concomitant or means, the mental, moral, and spiritual life and character. But the ideal man is precisely this latter life and character, with the psycho-physical organism sustained and developed in such, and only such, a degree, direction, and combination, as may make it the best possible substratum, stimulus, instrument, material, and expression for and of that spiritual personality.[59] Hence, the true question here is not whether such a type of life as we are considering exacts a serious physical tribute or not, but whether the specifically human effects and fruits of that life are worth that cost. No one denies that mining, or warfare, or hospital work, both spiritual and medical, involve grave risks to life, nor that the preparation of many chemicals is directly and inevitably injurious to health. Yet no one thinks of abolishing such occupations or of blaming those who follow them, and rightly so; for instant death may and should be risked, the slow but certain undermining of the physical health may be laudably embarked on, if only the mind and character are not damaged, and if the end to be attained is found to be necessary or seriously helpful, and unattainable by other means. The simple fact, then, of frequent and subsequent, or even of universal and concomitant ill-health in such mystical cases, or even the proof of this ill-health being a direct consequence or necessary condition of that mystical life, can but push back the debate, and simply raises the question as to the serious value of that habit and activity. Only a decision adverse to that serious value would constitute those facts into a condemnation of that activity itself.