this over-belief, I seem to myself to
keep more sane and true. I CAN, of course, put myself into the
sectarian scientist's attitude, and imagine vividly that the world of
sensations and of scientific laws and objects may be all. But whenever
I do this, I hear that inward monitor of which W. K. Clifford once
wrote, whispering the word "bosh!" Humbug is humbug, even though it
bear the scientific name, and the total expression of human experience,
as I view it objectively, invincibly urges me beyond the narrow
"scientific" bounds. Assuredly, the real world is of a different
temperament--more intricately built than physical science allows.

So my objective and my subjective conscience both hold me to the
over-belief which I express. Who knows whether the faithfulness of
individuals here below to their own poor over-beliefs may not actually
help God in turn to be more effectively faithful to his own greater
tasks?

POSTSCRIPT

In writing my concluding lecture I had to aim so much at simplification
that I fear that my general philosophic position received so scant a
statement as hardly to be intelligible to some of my readers. I
therefore add this epilogue, which must also be so brief as possibly to
remedy but little the defect. In a later work I may be enabled to
state my position more amply and consequently more clearly.

Originality cannot be expected in a field like this, where all the
attitudes and tempers that are possible have been exhibited in
literature long ago, and where any new writer can immediately be
classed under a familiar head. If one should make a division of all
thinkers into naturalists and supernaturalists, I should undoubtedly
have to go, along with most philosophers, into the supernaturalist
branch. But there is a crasser and a more refined supernaturalism, and
it is to the refined division that most philosophers at the present day
belong. If not regular transcendental idealists, they at least obey
the Kantian direction enough to bar out ideal entities from interfering
causally in the course of phenomenal events. Refined supernaturalism
is universalistic supernaturalism; for the "crasser" variety
"piecemeal" supernaturalism would perhaps be the better name. It went
with that older theology which to-day is supposed to reign only among
uneducated people, or to be found among the few belated professors of
the dualisms which Kant is thought to have displaced. It admits
miracles and p