Nor is the scientist the only dreamer of paradoxes among men. Ordinary practical life, as we have seen, teems with paradoxes. But, for purposes of illustration, not to say also of giving greater breadth and depth to the view, a reference to the situation in the religious consciousness will have peculiar value here. A religion that supplements reverence for a personal God, working miracles and caring for the elect, who even nowadays are more or less elect, with belief in a devil, even nowadays more or less personal, is clearly a blood relation to science, and it is besides by no means so unnatural or irrational as is often declared, particularly by the scientists. Its two errors, just because opposed, conserve what is real, and no science can claim more than that. Indeed, a science, notably a special science, like a theology, might well be described as a system of mutually corrective errors, of abstractions that, because abstract, distort the reality of things, but that also because being at difference with each other and eventually [p.104] falling into contradictory and so counteracting pairs are at least parties to what is real and true. By hook or crook, by the hook of abstraction or the crook of contradiction, every science gets in touch with the universe as a whole, and so even with its errors is a "working" science. The errors of many a religion, by their working together, have not failed to save men. So we may return to the assertion that in its specialism, as well as in its demand for objective knowledge, science is self-contradictory, and with this conclusion established the exposure of science already offers a very strong case for the doubter. Yet it does this only to the extent and in the sense that contradiction warrants doubt. After all is said, have we been only exposing science? Has attack been our only procedure? Do we not find, as we reflect, that in our exposure there has also been something very near to defence? Or, once more, through the science to which we have taken exception have we not seen a science in which we could believe? In the examination of science's objectivism we saw that technique buried science, but--though we did not say this in so many words--that there might be a resurrection. If fruitful in inventions serviceable to life, science was justified in spite of its cultivated objectivism, and the objectivity itself, besides an aid to accuracy, has further significance as possibly an earnest of wider social relationship, of broader and deeper life. The question of fact, too, if appreciated and so made subordinate to the question of meaning, was even allowed, and science, although at once formally conservative [p.105] and materially negative and destructive, seemed after all to be the promise, so to speak, of a new dawn for the very things denied. And now in what has been said of the specialism of science, the same turning of the edge of attack is all but manifest. Every special science is narrow and