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otions, man must habitually attach himself to objects outside the narrow sphere of his own personal experience. The difference is that whereas one set of thinkers would tell us to fix our affections on a state entirely disparate from that in which we are actually placed, the other would concentrate them upon objects which form part of the series of events amongst which we are moving. Which is the more likely to stimulate our best feelings? We must reply by asking whether the vastness or the distinctness of a prospect has the greater effect upon the imagination. Does a man take the greater interest in a future which he can definitely interpret to himself, or upon one which is admittedly so inconceivable that it is wrong to dwell upon it, but which allows of indefinite expansion? Putting aside our own personal interest, do we care more for the fate of our grandchildren whom we shall never see, or for the condition of spiritual beings the conditions of whose existence are utterly unintelligible to us? If sacrifice of our lower pleasures be demanded, should we be more willing to make them in order that a coming generation may be emancipated from war and pauperism, or in order that some indefinite and indefinable change may be worked in a world utterly inscrutable to our imaginations? The man who has learned to transfer his aspirations from the next world to this, to look forward to the diminution of disease and vice here, rather than to the annihilation of all physical conditions, has, it is hardly rash to assert, gained more in the distinctness of his aims than he has lost (if, indeed, he has lost any thing) in their elevation. Were it necessary to hunt out every possible combination of opinion, I should have to inquire whether the doctrine of another world might not be understood in such a sense as to involve no distortion of our views. The future world may be so arranged that the effect of the two sets of motives upon our minds may be always coincident. Our interest in our descendants might be strengthened without being distracted by a belief in our own future existence. Of such a theory I have now only space to say that it is not that which really occurs in practice: and that the instincts which make us cling to a vivid belief in the future always spring from a vehement revolt against the present. Meanwhile, however, the answers generally given to sceptics are apparently contradictory. To limit our hopes to this world,
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