The natural consequence of objectivism is something like that attributed by many to modern militarism, since it ends by inducing the very thing it claims to prevent. An objective science discloses the mechanical nature of man's environment, besides making man himself also a good deal of a machine. But a machine, whether environment or personal being, is always a [p.127] tool whose fine, accurate adjustments are just so much presented opportunity that by a sort of hypnotism turns the scientist's consciousness into that of an effective agent in the world. Somehow a real machine must move, and in the case before us with the movement the asserted distinction between looking subject and seen object collapses hopelessly. Witness such a collapse, as the runner, who has been studying the stream before him, takes his leap, or in history as an age of self-consciousness, conventionalism, and utilitarianism, is followed by the rise of Napoleon. So does objectivism pass over into action. As for the special Science, it may be impractical, because partial, but we have seen how at least formally it loses its partiality, becoming even all-inclusive, indirectly compensating for its narrowness of view and so becoming virtually co-extensive with all its associates in science. The dividing partitions may still stand, but only as unsubstantial forms wholly transparent and ineffective, so that the undivided universe is really present to consciousness. The undivided universe, however, as present to consciousness, is a call for will, since it cannot be fully realized in any formal consciousness. The natural decline of an asserted specialism, then, or the development of specialism into a mere form without substance, into a virtual universalism, makes science applicable. It makes science applicable, for in the first place it gives freedom from the bondage of mere special technique, just as, for example, the decline of religious--or irreligious?--sectarianism, a form of specialism certainly, is sure to free religion from the bondage of ritual, and in the second place, as was the [p.128] fate of objectivism, it makes the distinction between self and not-self, subject and object, man and nature, only a formal one, since the real unity of the objective world is exactly that in which the self has its true realization. In like manner a religion turned non-sectarian shows man truly living and moving and having his being, not aloof from God, but in God. Thirdly, whether because of the freedom from technique or ritual or because, as the waters of science become quiet with the union of its many streams, the objective world does clearly mirror the image of the self, the decline of specialism, like the decline of sectarianism, brings what some are pleased to call the liberation of the human spirit. The psychologist would call it the development of knowledge into will--in a word, the application of science, and the historian would record it as the dawn of a new era.