But what now is the danger of science's agnosticism, of science's own admission that being "objective" and "special," or being under the constraint of certain enabling attitudes, or being at best only tentative in all its doctrines, it is not and cannot possibly be formally realistic? One might imagine, or expect, that confession of its limitations would be good for the soul of science, and in truth we shall certainly find some advantage resulting from the confession, but even science's agnosticism is faulty in a serious way. The writer quoted above has told us that the great danger always threatening science is that the scientific will interfere with the volitional point of view, and this is equivalent to fearing, in the interests of science, that the scientist will forget his agnosticism and try to render what he cannot know in terms of what he does know, or that the man of affairs will look to science for his programmes of action. Such a fear, however, may play to the professional conceits and the professional isolation and abstraction of the scientific point of view, but it is very far from grasping the true import of the conflict between knowledge and unknowable [p.112] reality. I should myself assert, in partial if not in complete opposition to Professor Münsterberg, that science's very natural danger is that the scientific and the volitional point of view will be kept apart, that the professionalism and the formalism and what Kant called the phenomenalism of science will prevent their interference. At least, this danger is just as great, and just as seriously a danger, as the other. Most people know well enough that keeping science and life or theory and practice apart has the effect of making the former lose itself in a highly morbid intellectualism, and the latter in the dead monotony, of a mere existence, sometimes presumptuously styled "practical life," but such a result seems not to trouble either Professor Münsterberg or the conventional scientist whose cause the vigorous professor has espoused. In other regions, fortunately, a formal disparity is not accepted as arguing to a natural divorce, but is even considered, let it be said, a reason for association; and as for the disparity between science and will, it is quite true that life without science is lifeless and that science without life is meaningless.