'in the sphere of Reason' when we are reflecting
and reasoning, as distinct from merely feeling, sensating, desiring, or
hating; but even the feelings are, as it were, part of the stuff of
Reason. Strictly speaking, we are in the sphere of Reason even when we
believe what we are told to believe on matters outside the knowledge of
our instructors (in so far as we credit them with greater wisdom than
our own), or try to believe that what we would like to be true must be
true because we would like it (inasmuch as we are proceeding
reflectively on a 'reason why'); though in these cases we are reasoning
fallaciously--that is, in a way which can lead to manifold error and
injury.

4. _Reasonable_ is our approbatory epithet for an action, course, or
person that is guided by reasoning which we see to exclude most risks of
error and injury--save of course where the taking of risk of injury is
assumed.

Every one of these definitions is justified by the dictionary to begin
with, though the dictionaries, of necessity, note further conflicting
meanings, as when reason is indicated as 'the faculty or capacity of the
human mind by which it is distinguished from the intelligence of the
lower animals,' or hazily distinguished, on philosophic authority, from
'the understanding.' But the lexicographer loyally notes that _a_ reason
is 'a thought or consideration offered in support of a determination or
an opinion'; and that _to_ reason means, among other things, 'to reach
conclusions by a systematic comparison of facts,' 'to examine or discuss
by arguments.' These senses are implicit in daily usage.

The concept of Reason, in short, must include the whole factory of
beliefs. The judging faculty, the judging propensity, is a complex of
instincts, experiences, inferences, and necessities of thought. It
originates at an animal stage, and conserves to the last animal
elements--as when, without any process of calculation, you infer, as it
were through the muscular sense, that a top-heavy omnibus is likely to
overbalance, or that in riding your bicycle round a sharp corner you
must incline your body inwards. It deals with diet and medicine, art and
industry, no less than with theology and science and politics. In the
former, its accepted procedure is obviously a set of survivals of more
or less tested ideas from among an infinity of detected mistakes; and
the moral law of the intellectual life for the rationalist, the
principle which best j