So the doubter has a real world, but his own real world. Moreover, in the great freedom of its reality we see how all things taken individually or distributively, must be, as the word is used, only "relative"; and in the perfect inclusiveness, how nothing, however "relative," can ever be unreal. Relativism and scepticism have been perenially associated, but relativism is not a nihilistic, but a deeply realistic philosophy; it is just the sceptic's natural realism. All things are "relative," but only because reality is at once free from anything, and yet inclusive of all things. What is relative is [p.196] thus not flatly unreal, as is often supposed, but significantly both real and unreal or neither real--not real to itself alone--nor unreal--not without its part and place in whatever is real. The sceptic, though always a relativist, is thus also a most profound realist, and the nature of his realism must help us greatly to our view of the doubter's world. Moreover, Descartes and his followers were also nativists or intuitionists, and, at least for the freer interpretation here permitted, their nativism was of a peculiar order, and it involved, accordingly, a world which was real in a peculiar way. Usually nativism has stood for the assertion of certain inborn and so necessarily valid and unchangeable ideas or characters or powers; as when men contend that particular ideas of God are unassailable because immediately intuited as a part of man's very being, or again when men declare a particular genius to be born, not made, or insist that a voice of conscience born, not bred, in them, tells them explicitly to do and even to make others do this or that specific thing, to live and make others live in this or that specific way, to accept and make others accept this or that specific programme of politics, morals, or religion. Furthermore, nativism of this prevalent type not only has claimed final validity for what is thus inborn--or given independently of the changing conditions of experience--but also has commonly punctuated this claim by viewing the inborn, or the intuited--for example, the dictates of conscience--as direct, immediate, unequivocal signs and mandates of God himself. Genius has been not human, but divine. The intuition at large has [p.197] passed for nothing more or less than a supernatural revelation. But such an understanding of the innate, though serviceable beyond measure to the "specifically dogmatic believer," and though implying too, as of course it should, the natural, appropriate world of such a believer, does not agree with the principles of Descartes.