Accordingly the interference of the scientific with the volitional point of view is, to say the least, not the only danger which the scientist or the practical man needs to recognize. There is also the danger that the disparity between science and life, or between knowledge and the unknowable, will be construed to mean that the two are never to live together. Science may be innocent of any direct accord with reality, being in form quite innocent of a real realism, but after all, whether by itself or in its various applications or renderings in human life, it is so innocent only in a qualified sense, only with reference to the form of its specific doctrine and attitudes taken individually. As itself a living whole, part acting upon part, each abstraction corrected by some counter-abstraction or perhaps by some inner self-opposition, as conscious too of its own conditions and limitations, as sophisticated and even humorous, both for all logical purposes and for all purposes of applicability in the life of society it is realism itself. As harbouring what above was called, in so many words, an [p.118] inner active spirit of veracity or power for reality, a constant agent of validity and applicability, it is itself a party to the real life. But return to the idea of the divorce of science and life, which is such an easy conclusion of agnosticism. If divorced, it was said, they are lost, the one in a morbid intellectualism, the other in the dead monotony of mere existence. Now, in view of the fact that many have found such a divorce to possess the highest ideal value, it seems worth while to remark that after all is said the separation can be only apparent, not real. Even if we neglect wholly the writing and the experimentation of the scientist, as volitional as they are scientific, and the practical consciousness, moral or prudential, of the disciple of the "real life," as scientific as it is volitional, we shall find such to be the case. We know men who have what may be styled, and what sometimes is abusively styled, a double life. They have their science, perhaps their laboratories and their books and their own pet doctrines, and they have also their social affiliations in business and in politics and in religion; and, whether it be ideal or unideal, admirable or reprehensible, their life certainly does seem double, because their sociology and their business, or their political theory and their party ties, or their biology and their religion simply will not mix; but their apparent duplicity has apparently little or nothing to rest upon. It may count as two, numerically, but such counting never makes being. Men should count less and think more. On the terms of such a numerical separation, as was said, the science can be only formal, the life only dead; but such a [p.119] science and such a life make one existence, not two; and, however amusing the conclusion may be, it is nevertheless true