purpose, fundamentally and permanently governing the planetary system
and all celestial worlds, in spite of the apparent control of blind and
irresistible forces? This is a practical question because nothing could
be more pertinent to our choice of ideals. Nothing could make more
difference to life than a belief in the life or lifelessness of its
environment. The faiths that generate or confirm our ideals always refer
to this great issue. And this is but one, albeit the most profound, of
the many issues that arise from the desire to obtain some conviction of
the inner and essential character of life. Though so intimately
connected with practical concerns, these issues are primarily the
business of thought. In grappling with them, thought is called upon for
its greatest comprehensiveness, penetration, and self-consistency. By
the necessity of concentration, thought is sometimes led to forget its
origin and the source of its problems. But in naming itself philosophy,
thought has only recognized the definiteness and earnestness of its
largest task. Philosophy is still thought about life, representing but
the deepening and broadening of the common practical thoughtfulness.

We who began together at the starting-point of _life_, have now entered
together the haven of _philosophy_. It is not a final haven, but only
the point of departure for the field of philosophy proper. Nevertheless
that field is now in the plain view of the man who occupies the
practical stand-point. He must recognize in philosophy a kind of
reflection that differs only in extent and persistence from the
reflection that guides and justifies his life. He may not consciously
identify himself with any one of the three general groups which have
been characterized. But if he is neither an idealist, nor a philistine,
nor a pleasure lover, surely he is compounded of such elements, and does
not escape their implications. He desires something most of all, even
though his highest ideal be only an inference from the gradation of his
immediate purposes. This highest ideal represents what he conceives to
be the greatest worth or value attainable in the universe, and its
adoption is based upon the largest generalization that he can make or
borrow. The complete justification of his ideal would involve a true
knowledge of the essential character of the universe. For such knowledge
he substitutes either authority or his own imperfect insight. But in
either case his life is