We pass with this to the next great division of our topic. It is not sufficient for our satisfaction merely to know the future as determined, for it may be determined in either of many ways, agreeable or disagreeable. For a philosophy to succeed on a universal scale it must define the future _congruously with our spontaneous powers_. A philosophy may be unimpeachable in other respects, but either of two defects will be fatal to its universal acceptance. First, its ultimate principle must not be one that essentially baffles and disappoints our dearest desires and most cherished powers. A pessimistic principle like Schopenhauer's incurably vicious Will-substance, or Hartmann's wicked jack-of-all-trades the Unconscious, will perpetually call forth essays at other philosophies. Incompatibility of the future with their desires and active tendencies is, in fact, to most men a source of more fixed disquietude than uncertainty itself. Witness the attempts to overcome the 'problem of evil,' the 'mystery of pain.' There is no 'problem of good.' But a second and worse defect in a philosophy than that of contradicting our active propensities is to give them no object whatever to press against. A philosophy whose principle is so incommensurate with our most intimate powers as to deny them all {83} relevancy in universal affairs, as to annihilate their motives at one blow, will be even more unpopular than pessimism. Better face the enemy than the eternal Void! This is why materialism will always fail of universal adoption, however well it may fuse things into an atomistic unity, however clearly it may prophesy the future eternity. For materialism denies reality to the objects of almost all the impulses which we most cherish. The real _meaning_ of the impulses, it says, is something which has no emotional interest for us whatever. Now, what is called 'extradition' is quite as characteristic of our emotions as of our senses: both point to an object as the cause of the present feeling. What an intensely objective reference lies in fear! In like manner an enraptured man and a dreary-feeling man are not simply aware of their subjective states; if they were, the force of their feelings would all evaporate. Both believe there is outward cause why they should feel as they do: either, "It is a glad world! how good life is!" or, "What a loathsome tedium is existence!" Any philosophy which annihilates the validity of the reference by explaining away its objects or translating them into terms of no emotional pertinency, leaves the mind with little to care or act for. This is the opposite condition from that of nightmare, but when acutely brought home to consciousness it produces a kindred horror. In nightmare we have motives to act, but no power; here we have powers, but no motives. A nameless _unheimlichkeit_ comes over us at the thought of there being nothing eternal in our final purposes, in the