the mind begin to represent in some way, however symbolic, the forces and realities confronted in action. There may well be intense consciousness in the total absence of rationality. Such consciousness is suggested in dreams, in madness, and may be found, for all we know, in the depths of universal nature. Minds peopled only by desultory visions and lusts would not have the dignity of human souls even if they seemed to pursue certain objects unerringly; for that pursuit would not be illumined by any vision of its goal. Reason and humanity begin with the union of instinct and ideation, when instinct becomes enlightened, establishes values in its objects, and is turned from a process into an art, while at the same time consciousness becomes practical and cognitive, beginning to contain some symbol or record of the co-ordinate realities among which it arises.
Reason accordingly requires the fusion of two types of life, commonly led in the world in well-nigh total separation, one a life of impulse expressed in affairs and social passions, the other a life of reflection expressed in religion, science, and the imitative arts. In the Life of Reason, if it were brought to perfection, intelligence would be at once the universal method of practice and its continual reward. All reflection would then be applicable in action and all action fruitful in happiness. Though this be an ideal, yet everyone gives it from time to time a partial embodiment
