A man who governs his life according to the dictates of reason tries, insofar as possible, to harmonize his conflicting interests. He balances, impartially, future with present goods, and he bases his decision upon the broad foundation of all his needs. He does not madly satisfy or repress one passion at the expense of the rest of his nature. He satisfies a maximum rather than a minimum of his desires, evaluating them not merely by numerical strength but by quality and duration. It is only stupid and pernicious confusion that makes man's moral problem consist in his discovering instead of a good "relative" to his nature, an "absolute" good, good for no nature at all. Man's real moral problem is to secure a permanent good instead of a transitory good; a more inclusive good instead of a more restricted good; a higher good instead of a lower good. Morally, it matters nothing whether an intellectual good is "absolute" or whether it is only "relative" to man's mind and his power of comprehension. But it matters everything, morally, whether an intellectual good is more or less permanent, more or less inclusive, more or less valuable than a sensory good. This is the real moral problem man is faced with. And this is the moral problem Spinoza considers and solves. Everybody knows what is Spinoza's solution. One permanent intellectual good is, according to him, of more importance and value in the life of man than countless transitory sensory pleasures. The object most permanent in character and greatest in value is Nature or God. The highest virtue of the mind, therefore, the highest blessedness of man, consists in the intellectual love of Nature or God. Thus Spinoza passes from ethics to religion, which in his thought almost imperceptibly blend together. VIII The beginning and the end, as familiar wisdom has long since propounded, are the same. The ultimate origin of man is God, and the final end, the blessed crown of life, is to return to God in fullest knowledge and love. The philosopher who was during his lifetime and for over a century after his death constantly execrated for being an atheist (he occasionally still is by some hardy fools) made God a more integral part of his system than did any one else in the whole history of philosophy. Spinoza did not do occasional reverence to God; he did not, in lightly passing, perfunctorily bow to Him; God is the veritable beginning and end of all his thought. The intellectual love of God does not demand as basis a knowledge of the cosmic concatenation of things. Omniscience alone could satisfy such a demand. The intellectual love of Nature or God depends solely upon a knowledge of the order of Nature, upon a knowledge of the infinite and eternal essence of God. And such knowledge is within the limits of our reach.