O.M. No. I think he has no intuitions of any kind. He gets _all _his ideas, all his impressions, from the outside. I keep repeating this, in the hope that I may impress it upon you that you will be interested to observe and examine for yourself and see whether it is true or false. Y.M. Where did you get your own aggravating notions? O.M. From the _outside_. I did not invent them. They are gathered from a thousand unknown sources. Mainly _unconsciously _gathered. Y.M. Don’t you believe that God could make an inherently honest man? O.M. Yes, I know He could. I also know that He never did make one. Y.M. A wiser observer than you has recorded the fact that “an honest man’s the noblest work of God.” O.M. He didn’t record a fact, he recorded a falsity. It is windy, and sounds well, but it is not true. God makes a man with honest and dishonest _possibilities _in him and stops there. The man’s _associations _develop the possibilities—the one set or the other. The result is accordingly an honest man or a dishonest one. Y.M. And the honest one is not entitled to— O.M. Praise? No. How often must I tell you that? _He _is not the architect of his honesty. Y.M. Now then, I will ask you where there is any sense in training people to lead virtuous lives. What is gained by it? O.M. The man himself gets large advantages out of it, and that is the main thing—to _him_. He is not a peril to his neighbors, he is not a damage to them—and so _they _get an advantage out of his virtues. That is the main thing to _them_. It can make this life comparatively comfortable to the parties concerned; the _neglect _of this training can make this life a constant peril and distress to the parties concerned. Y.M. You have said that training is everything; that training is the man _himself_, for it makes him what he is. O.M. I said training and _another _thing. Let that other thing pass, for the moment. What were you going to say?