Science--such is Kant's conclusion--is of the definite and detailed, of the conditioned. It goes from point to point, within the enveloping unity of what we call experience, and which rests upon the transcendental and original unity of consciousness. But a knowledge of the whole--of the enveloping unity--is a contradiction in terms. To know is to synthetise: you cannot synthetise synthesis. Knowledge is of the relative: but an absolute and unconditional totality has no relations. We may therefore, possibly, feel, believe in, presuppose the absolute: but know it in the stricter sense, we cannot. It may be the object of a rational faith. But as for knowledge, we can get on in psychology without the invisible and immortal soul: we can carry out sciences of the physical universe, without troubling ourselves about the 'cosmological' questions of ultimate atoms or ultimate void, of first beginning and final end: and no proofs will ever prove the _existence_ of that 'ideal' of reason--briefly termed God--which transcends and completes and creates all existence. Not that such Ideas are useless even in science. They represent--if not without risks--the faith and the presupposition which underlie the spirit of scientific progress, and set before it an ideal perfection which it will do well to strive after, though it can never get beyond approximations. What is perhaps more important: this faith of reason science is as little competent to disprove, as it is incompetent to prove it. Science is not all in all: we are more than mere theoretical and cognitive beings. The logic of science is not the sole code of our spiritual or higher intellectual life; 'We live by admiration, hope, and love.'