But logic alone will never be able to disprove theological miracles. I cannot prove that there are no fairies, although I can show that there is no good evidence for belief in their existence. The rationalist who undertakes to _demonstrate_ the impossibility of miracles forgets that his thinking works within a set of postulates and principles which his adversary will not accept. All he can really show is that his postulates and principles fit in better with experience than do those of his adversary. The final conflict is that between the primitive view of the world and the scientific view. The best that can be done is to stress the logical side and then make the contrast between the two views of the world as distinct as possible. Whether an individual will, or will not, believe in religious miracles depends ultimately upon the view of the world which grows up in his mind. And this mental outlook is a function of his training and his psychological make-up. The theological miracle is more deductive than inductive. I mean that it is a consequence of a dogma {134} rather than an independently given fact. The religious outlook comes first in order and dominates the fact. Just the opposite is the case in science. There the fact comes first and the theory afterwards. As I have written in my _Logic_: "Mere speculation uncontrolled by fact is almost certain to lose touch with reality. It may lead to the construction of beautiful systems, but these systems, for all their splendor and subtlety, are sure to lack value as means of interpreting the world in which we actually live." But is not the theological miracle an instance of just such uncontrolled speculation? An omnipotent God could do anything to, or in, his footstool. Of course he could. You are only developing the implications of your hypothesis. The test questions are, first, Is it his nature to want to do these abrupt things? second, Is this conception of an omnipotent God the most satisfactory hypothesis? Does it help us to meet the facts and events of human life? We know how the idea arose, and we know that it was based on interpretations of nature that seem to us now essentially illusory. The rub of the matter is, that it is of no assistance to science and creates hosts of artificial difficulties. We have been discussing one of these artificial problems in the present chapter and shall be engaged in the discussion of others in the next two chapters. A naturalistic metaphysics and ethics is far easier to formulate than a theological system free from contradiction.