But, furthermore, looking and thinking through the theory of parallelism, we can see something of special significance for the doubter's world. Men often forget that new relations of things mean new things, or at least new characters for the old things. Thus, mind and matter, or man and nature, if become, or found to be, parallel, are no longer the mind and the matter, the spiritual man and the physical world, that they were. The two things, just by their complete correspondence, are changed in a most important way. That they must be changed is quite evident, but how to state exactly what the change is is not easy. That the change, too, must be in the direction of their more vital union is evident to us, but again the precise description of it is difficult. Still, I submit that the [p.211] effect of correspondence, whether this be natural or imposed, is to make the things concerned, in the present instance the spiritual and the material, at once dynamic and teleologic in character and function. Moreover, they are dynamic with the same reality and teleologic for the same end. To correspond to something, as parallelism makes matter and mind correspond to each other, is not, and cannot be, simply to have a certain character, self-contained and generally static; it is, and apparently it must be, to have a constant call to action, a constant motive to go beyond self, and so to make one's nature mediative or instrumental. Wherefore, if this be in truth the effect of correspondence, in our doubter's world mind appears as a thinking, not a mere knowing, and matter as a moving, not a mere being; and the thinking and the motion are instrumental, or mediative, to the same end, to the same reality. All of which, moreover, being translated, means, on the one hand, that in our doubter's world man is free to think to some practical purpose, and, on the other hand, that the material world will serve both his thinking and his purpose.