rational life, but for each man the outcome will differ, slightly or greatly, in accordance with the difference of emphasis among his impulses and natural springs of desire. But if we mean to ask how we are to determine whether the true issue has been found, then a definite reply can be given; it is by the settled character of our satisfaction with it. All we can do is to experiment; and when we have found a plan of life which actually does leave us content, in which we feel that we are truly finding ourselves, are truly living, without sense of strain, or regret, or conflict, our question is answered in the only way I see how it can possibly be answered decisively. Of course it is to be understood that this is a result for the long run, and not simply for the present moment; and also it is understood that we should be in an open-minded and receptive mood, since otherwise we shall not give the more retiring side of our nature a fair chance. Normally this will mean, supposedly, a fairly inclusive life,—inclusive, that is, of the really fundamental and persistent impulses; since otherwise there is always the danger of a disruption of our settled life from the outbreak of desires for which satisfaction has not been provided. But in special cases it is quite conceivable that a man may be so constituted that a given impulse will not suffer governance, and will refuse to keep within safe channels; and then the only satisfaction may be to hold it under, and try to starve it out. In the nature of the case there can be no general rules to guide us infallibly to the ideal end. This does not mean that reason is wholly at a loss. From a wide acquaintance with human experience we can draw up a statement of probabilities, though this can only be an average statement, and will apply unchanged only as individual men approach the average man. Or we can get closer to the goal in proportion as we have concrete knowledge of an individual nature. But since we cannot know all about it, prior to an experience to which we can set no terminus, such an anticipation can only be a hypothesis, subject to indefinite correction. And the correction can only come from life itself. In two ways, therefore, the power of reason is limited. Its material comes from the given facts of man's constitution, which in different
