But, as must be added, the case for the doubter of science has led also toward a belief in science. Not infrequently in the course of the foregoing discussion it must have seemed even as if belief rather than doubt were the controlling motive. A little child has said that faith consists in "believing what you know to be untrue," and our present state of mind cannot be far from such a faith. Actually the science which we may believe in is the science of which we are also confirmed doubters. We doubt the formal attitude and the formal doctrines just because they are abstract, phenomenal, paradoxical, but at the same time we have to believe in the spirit--there seems to be no other word available--as an ever-present agent of validity, because, in spite of all, the very incongruities save these formal doctrines from their apparent artificiality and abstraction, and put them in touch with what is whole and real. And if, as was suggested, the scientific consciousness is only the specially developed consciousness of ordinary life, then we have gained also a new confidence even in the unreflective paradoxical consciousness of everyday life. Yet, that we may more fully comprehend what this means, we shall next consider at some length the possible value of the defects in experience which have now been observed. Ideas, which have appeared heretofore as little better than hints or suggestions, can then be presented in clearer form. [1] See an article: "Epistemology and Physical Science--A Fatal Parallelism," in the _Philosophical Review_, Vol. VII, No. 4, July, 1896. [2] See articles: "Pluralism: Empedocles and Democritus," in the _Philosophical Review_, Vol. X, No. 3, May, 1901; "A Study in the Logic of the Early Greek Philosophy--Being, not-Being, and Becoming," in the _Monist_, Vol. XII, No. 3, April, 1902; and "The Poetry of Anaxagoras's Metaphysics," in _The Journal of Philosophy, Psychology, and Scientific Method_, Vol. IV, No 4. [3] See Münsterberg's _Psychology and Life_, p. 267. Houghton Mifflin and Co., 1899. [4] For an interesting account, mainly psychological in standpoint, of will as involving such a poise, see Münsterberg's _Grundzüge der Psychologie_, Vol. I, chap. xv., Leipzig, 1900. [p.131] VI. POSSIBLE VALUE IN THESE ESSENTIAL DEFECTS OF EXPERIENCE. An original sin, or an essential defect, must somehow be for some good purpose. At least, if a general faith in the ultimate propriety of all things has any ground to stand on, such must be the case. The sin or the defect cannot be unmixed; its very originality, its essentiality, must line it, though it be the blackest of clouds, with some silver. Theology has sometimes forgotten this, but an honest doubter cannot afford such a lapse.