So, once more, because change is at least an ever-present companion, if not actually an integral part of habit, doubt must be as real and general as habit. [p.017] Change must make doubt. Sociologically, institutionalism must always imply a contemporary scepticism; the conservative must have an unbeliever for his neighbour. Indeed, to add an important point, some go so far as to say in general that change, that is, something new and different, is not only a necessary incident but also an actual motive in all activity, and when all is said they seem quite right. Perhaps habit, as always an interest in adaptation, would imply as much. Certainly novelty is a universal motive, and as for society there can be no question that it has a very strong predilection for lawlessness in all its forms. True, it may be objected that at times men, individually or collectively, seek not something else, but simply _more_ of something already secured; more money, it may be, or more learning, or more territory, or more pleasure. There is, however, in spite of man's many conceits to the contrary, no change that is purely quantitative. _More_ is also _different_ or _other_. Accordingly, we both always find, and, what is even more to the point, always seek a real change whenever we do anything. To speak again in most general terms, the motion in the outer world, which is the fundamental stimulus of all 'consciousness, both physically, that is, literally, and figuratively, is more than merely an outer stimulus; something there is within the nature of the subject which answers to it with perfect sympathy and makes it equally an inner motive. Forsooth, could any stimulus ever produce a response without its being in accord with an existing motive? Life, then, is a game, and the game of life, doubts and all, is a real interest as well as a necessity. We are [p.018] creatures of habit, but we have, and we cherish, no habit stronger or more essential than the habit at once of adaptation and variation.[2] A fourth general fact, very closely related to the foregoing, is this: _Doubt is necessary to life, to real life, to deep experience_. Doubt is but one of the phases of the resistance which a real life demands. Real life implies a constant challenge, and doubt is a form under which the challenge finds expression. The doubter is a questioner, a seeker; he has, then, something to overcome; he fears, too, as well as hopes.