ognises itself also as part of this reality.
It expresses the essence of that mysterious reality in terms of its own
essence. Its own essence as free spirit is the highest aspect of reality
of which it is aware. It may be unconscious of the symbolic nature of
its language in describing that which is higher than anything which we
know, by the highest which we do know. Yet, granting that, and supposing
that it is not a contradiction to attempt a description of the
transcendent at all, there is no description which carries us so far.

This series of ideas was perhaps that which gave to Kant's philosophy
its immediate and immense effect upon the minds of men wearied with the
endless strife and insoluble contradiction of the dogmatic and sceptical
spirits. We may disagree with much else in the Kantian system. Even here
we may say that we have not two reasons, but only two functionings of
one. We have not two worlds. The philosophical myth of two worlds has no
better standing than the religious myth of two worlds. We have two
characteristic aspects of one and the same world. These perfectly
interpenetrate the one the other, if we may help ourselves with the
language of space. Each is everywhere present. Furthermore, these
actions of reason and aspects of world shade into one another by
imperceptible degrees. Almost all functionings of reason have something
of the qualities of both. However, when all is said, it was of greatest
worth to have had these two opposite poles of thought brought clearly to
mind. The dogmatists, in the interest of faith, were resisting at every
step the progress of the sciences, feeling that that progress was
inimical to faith. The devotees of science were saying that its
processes were of universal validity, its conclusions irresistible, the
gradual dissolution of faith was certain. Kant made plain that neither
party had the right to such conclusions. Each was attempting to apply
the processes appropriate to one form of rational activity within the
sphere which belonged to the other. Nothing but confusion could result.
The religious man has no reason to be jealous of the advance of the
sciences. The interests of faith itself are furthered by such
investigation. Illusions as to fact which have been mistakenly
identified with faith are thus done away. Nevertheless, its own eternal
right is assured to faith. With it lies the interpretation of the facts
of nature and of history, whatever those facts may b