nse-facts, and that yet are more real and august than any things our
eyes see or our hands handle. Our main moral problem is not to adjust
our inner ideals to our environment, but rather to compel the
environment to level up to our ideals. The world that ought to be
makes us forever dissatisfied with the world that is, and sets us with
a fixity of purpose at the task of realizing the Kingdom which might
possibly be, which we know ought to be, and which, therefore, has our
loyal endeavour that it {xxxvii} shall be, regardless of the cost in
pain and sacrifice. Man, as William Wallace has put it, "projects his
own self-to-be into the nature he seeks to conquer. Like an assailant
who should succeed in throwing his standard into the strong central
keep of the enemy's fortress, and fight his way thereto with assured
victory in his eyes of hope, so man with the vision of his soul
prognosticates his final triumph."[27] But if the life of moral
endeavour is to be essentially consistent and reasonable there must be
a world of Reality that transcends this realm of empirical, causal, and
utilitarian happenings. Struggle for ends of goodness must be at least
as significant in function as struggle for existence; our passion for
what ought to be must have had birth in an inner eternal environment at
least as real as that which produced our instincts and appetite for the
things by which we live in time. If the universe is through and
through rational, there must be some personal Heart that _cares_; some
moral Will that guarantees and backs our painful strivings--our
groaning and travailing--to make what ought to be come into play here
in the world which is. This postulate is Reason's faith in God, and
again it _works_.

The evolution of life--if it is evolving as we believe it is,
and if it is to be viewed with rational insight as an upward
process--irresistibly involves and implies some sort of fundamental
intelligence and conscious purpose, some Logos steering the mighty
movement. We have outgrown crude arguments from "design," and we
cannot think of God as a foreign and external Creator, working as a
Potter on his clay; but it is irrational to "explain" a steadily
unfolding movement, an ever-heightening procession of life, by
"fortuitous variations," by "accidental" shifts of level, or even by a
blind _elan vital_. If there is an increasing purpose and a clearly
culminating drama unfolding in this moving flood of life, th