for His sake. But you must
give up all for Him without thought of reward. He can give no reward to
the man who is looking for it. The thought of your life helps me. Go
on, for the night cometh when no man can work. Thank God it is yet day.

_To his brother Edward in South Africa._

Muehlen, Switzerland: January 11, 1903.

I found walking a pleasant change after reading philosophy, which I have
been doing during my holidays. I seem to have been getting my ideas a
little clearer, and am no longer as content as I was with the Kantian
doctrine, that our knowledge in speculative matters never gets beyond
'appearances.' I feel that at every turn we do get to that which
_is_--to an underlying reality. I cannot feel that Kant's hard and fast
division between 'speculative' and 'moral' reason holds good. The
external world, because it is intelligible, must be akin to us; there
must be an intelligence in it, otherwise it would never become an object
of knowledge to our intelligence. It is not only in our ethical life
that we come across the absolute consciousness. I feel now more than
ever how we cannot divide up ourselves into water-tight compartments, and
think of reason, will, and feeling as separate things, lying side by
side. They can be separated--abstracted--in thought, but in actual life
you never find one without the other. We cannot think without some
degree of attention, and attention involves an exercise of will, and will
cannot {179} be exercised without desire, and desire involves feeling.

I think faith also cannot be regarded as a separate faculty. Reason,
will, and feeling are all involved even in the faith of a poor cottager;
much more does reason enter into the faith of a thoughtful man.

I have been reading Butler, and hope when I go back to study Hume. What
a wealth of light the conception of 'Development' has shed upon the
problems which exercised the eighteenth century! I have read half
through Leslie Stephen's 'Thought in the Eighteenth Century,' and I have
been struck again and again at the new aspect that the old questions take
when looked at from the standpoint of Evolution.

I feel also that we need to study more the evolution of _thought_--the
necessary phases that reason (like man's physical life) must pass through
before perfection. . . .

I think you are right, that education must now include instruction in
imperial ideas--in our relations with that larger social life which