istence when its
compromises and evasions, and phenomena that are partly this and partly
that, are flouted by the definite and uncompromising. It would be
impossible in a real existence, but Mr. Russell, of quasi-existence,
says that he did resist the conviction; that he had said that one could
"hardly resist"; and most of his resentment is against Mr. Proctor's
thinking that he had not resisted. It seems too bad--if apotheosis be
desirable.

The point in Intermediatism here is:

Not that to adapt to the conditions of quasi-existence is to have what
is called success in quasi-existence, but is to lose one's soul--

But is to lose "one's" chance of attaining soul, self, or entity.

One indignation quoted from Proctor interests us:

"What happens on the moon may at any time happen to this earth."

Or:

That is just the teaching of this department of Advanced Astronomy:

That Russell and Hirst saw the sun eclipsed relatively to the moon by a
vast dark body:

That many times have eclipses occurred relatively to this earth, by
vast, dark bodies:

That there have been many eclipses that have not been recognized as
eclipses by scientific kindergartens.

There is a merger, of course. We'll take a look at it first--that, after
all, it may have been a shadow that Hirst and Russell saw, but the only
significance is that the sun was eclipsed relatively to the moon by a
cosmic haze of some kind, or a swarm of meteors close together, or a
gaseous discharge left behind by a comet. My own acceptance is that
vagueness of shadow is a function of vagueness of intervention; that a
shadow as dense as the shadow of this earth is cast by a body denser
than hazes and swarms. The information seems definite enough in this
respect--"quite as dark as the shadow of this earth during the eclipse
of the moon."

Though we may not always be as patient toward them as we should be, it
is our acceptance that the astronomic primitives have done a great deal
of good work: for instance, in the allaying of fears upon this earth.
Sometimes it may seem as if all science were to us very much like what a
red flag is to bulls and anti-socialists. It's not that: it's more like
what unsquare meals are to bulls and anti-socialists--not the
scientific, but the insufficient. Our acceptance is that Evil is the
negative state, by which we mean the state of maladjustment, discord,
ugliness, disorganization, inconsistency, injustice, and so on--as
determine