place, philosophy with all its
limitations serves mankind as indispensably as science. If science
supplies the individual with means of self-preservation, and the
instruments of achievement, philosophy supplies the ideals, or the
objects of deliberate construction. Such reflection as justifies the
adoption of a fundamental life purpose is always philosophical. For
every judgment respecting final worth is a judgment _sub specie
eternitatis_. And the urgency of life requires the individual to pass
such judgments. It is true that however persistently reflective he may
be in the matter, his conclusion will be premature in consideration of
the amount of evidence logically demanded for such a judgment. But he
must be as wise as he can, or he will be as foolish as conventionality
and blind impulse may impel him to be. Philosophy determines for society
what every individual must practically determine upon for himself, the
most reasonable plan of reality as a whole which the data and reflection
of an epoch can afford. It is philosophy's service to mankind to
compensate for the enthusiasm and concentration of the specialist, a
service needed in every "present day." Apart from the philosopher,
public opinion is the victim of sensationalism, and individual opinion
is further warped by accidental propinquity. It is the function of
philosophy to interpret knowledge for the sake of a sober and wise
belief. The philosopher is the true prophet, appearing before men in
behalf of that which is finally the truth. He is the spokesman of the
most considerate and comprehensive reflection possible at any stage in
the development of human thought. Owing to a radical misconception of
function, the man of science has in these later days begun to regard
himself as the wise man, and to teach the people. Popular materialism is
the logical outcome of this determination of belief by natural science.
It may be that this is due as much to the indifference of the
philosopher as to the forwardness of the scientist, but in any case the
result is worse than conservative loyalty to religious tradition. For
religion is corrected surely though slowly by the whole order of
advancing truth. Its very inflexibility makes it proof against an
over-emphasis upon new truth. It has generally turned out in time that
the obstinate man of religion was more nearly right than the adaptable
intellectual man of fashion. But philosophy, as a critique of science
for the sake of