Kant:
God, Freedom, and Immortality; nor does the upholding of the one triad
mean the overthrow of the other: they may be all co-eternal together
and co-equal. Nor are either of these triplets inconsistent with some
reasonable view of what may be meant by the Christian Trinity. The
total possibility of existence is so vast that no simple formula, nor
indeed any form of words, however complex, is likely to be able to sum
it up and express its essence to the exclusion of all other modes of
expression. It is a pity, therefore, that Professor Haeckel should
think it necessary to decry one set of ideas in order to support
another set. There is room for all in this large universe--room for
everything, except downright lies and falseness.

Concerning Truth there is no need to speak: it cannot but be the breath
of the nostrils of every genuine scientific man; but his ideas of truth
should be large enough to take into account possibilities far beyond
anything of which he is at present sure, and he should be careful to be
undogmatic and docile in regions of which at present he has not the
key.

The meaning of Goodness, the whole domain of ethics, and the higher
possibilities of sainthood of which the human spirit has shown itself
capable, are at present outside his domain; and if a man of science
seeks to dogmatise concerning the emotions and the will, and asserts
that he can reduce them to atomic forces and motions, because he has
learnt to recognise the undoubted truth that atomic forces and motions
must accompany them and constitute the machinery of their manifestation
here and now,--he is exhibiting the smallness of his conceptions and
gibbeting himself as a laughing-stock to future generations.

The atmosphere and full meaning of Beauty also he can only dimly grasp.
If he seeks to explain it in terms of sexual selection, or any other
small conception which he has recently been able to form in connection
with vital procedure on this planet, he is explaining nothing: he is
merely showing how the perception of beauty may operate in certain
cases; but the inner nature of beauty and the faculty by which it is
perceived are utterly beyond him. He cannot but feel that the
unconscious and unobtrusive beauty of field and hedgerow must have
originated in obedience to some primal instinct or in fulfilment of
some immanent desire, some lofty need quite other than anything he
recognises as human.

And if a poet witnessing the colou