Psychologically and historically the human spirit is liberated and nature is let loose at the same time. Details can always be observed objectively and specially or separately; the whole, on the other hand, is bound to draw the observer into itself and so to change the observation into motive and will. And, lastly, as for agnosticism, suffice it to say, in addition to what has been said, that the suppressed passion for reality to which agnosticism must always testify ensures in good time the assertion of the volitional as distinct from the merely scientific point of view. Whatever this may mean psychologically, historically and sociologically it means that a time of agnosticism leads to all sorts of applications of science, such as those, for example, in legislation and in industry. In morals [p.129] and religion, too, the same wish and will to use the results of science shows itself, as in the social settlements, in scientific charity, in the "institutional" church, and in the university extension movement. Agnosticism, marking, as it always does, dissatisfaction both with the uninformed and with the conventionally informed life, and also rendering mere formal knowledge, however logically correct and thinkable, unreal or artificial, calls for a larger freedom of life through the mediation of knowledge. But interesting as such reflections as the foregoing are, and interesting also as it would be to undertake an account of will in general in its relation to a consciousness which in so far as scientific is always artificial and symbolic, and is in particular, as we have found, always a poise between opposing points of view,[4] I must bring to an end this rather lengthy examination of the standpoint of science. If I have not already tarried too long, the special task of this volume certainly does not warrant further attention even to so important a department of human experience. In conclusion, then, it is now quite apparent that science is a fruitful field for the doubter. Science lacks self-sufficiency. Socially it means the rise of a caste, and logically it involves abstraction and consequent division against itself. Its most cherished ideals, as shown in its attitudes and methods, are chimerical, or impossible. In general and in particular it has a [p.130] paradoxical standpoint, being not less given to contradictions than ordinary consciousness.