Instead, then, of pointing to a known "unknowable," before which either some non-human creature or some human vice-regent of such a creature is not obliged to be so knowingly humble, instead of establishing the conceit that knowledge or science is wholly for its own sake and so of divorcing knowledge and real life, instead of making castes out of the social [p.126] classes of those who look and those who do, the unknowable must be taken to point to the necessary unity of knowledge and life, of theory and practice, to the fact that all looking is incident to a running and before a leaping, that all knowledge is responsible to life, and that only life, however directly unknowable, can ever inform knowledge. It even suggests I think with Carlyle that "the end of man is action, not thought, though it were the noblest." Yet, in truth, though its own emphasis may thus exalt action, it cannot mean any depreciation of thought or knowledge, only their enlistment in the service of life. * * * * * At this point it would be interesting to show in detail how action--that is, volition or application to life as central to the meaning of agnosticism--is not only the logically appropriate nor yet only the sentimentally ideal, but also the inevitable, the inner and actually real motive, the natural outcome of the scientific standpoint in each one of its three attitudes. Such a showing might follow historical and sociological lines, or it might appeal to psychology or it might be abstrusely logical, but I can ask attention only to a few suggestions of so general a character as not to be easily classified.