Every degree of knowledge has its quota of current truths, in regard to which we do not notice that they go beyond what is comprehensible, and without any further support hover over mere conjecture. We entertain them without knowing whence the certainty arises with which we trust them. The philosopher has tenets of this description no less than the man who believes water to flow down hill for the reason that it could not possibly flow up.
Between the prerogatives of beauty and those of happiness there is a marked difference. To enjoy the advantages of beauty in the world it is indispensable that other people should consider one good-looking, whereas in the case of happiness this is not at all necessary ; it is fully sufficient to consider oneself in that state.
Might we not regard it as a fallacia causæ, or at least as a near approach to one, for people to allude to the advantages of the Christian religion with so much enthusiasm? Might it not be that good men venerate religion, instead of religion making good men; and that they become adherents and defenders of religion because religion preaches their principles.
Everything that we as human beings are obliged to take for real is in that respect actually so. For as soon as we disallow the validity of thus drawing conclusions about reality by natural compulsion, anything in the way of a settled principle is inconceivable: one thing would be as uncertain as
