hilosophy, far from alienating us from those values, should teach us to
see their perfection and to maintain them in our ideal. In other words,
the happy filling of a single hour is so much gained for the universe at
large, and to find joy and sufficiency in the flying moment is perhaps
the only means open to us for increasing the glory of eternity.

[Sidenote: Logical immortality, through objects of thought.]

Moving events, while remaining enshrined in this fashion in their
permanent setting, may contain other and less external relations to the
immutable. They may represent it. If the pleasures of sense are not
cancelled when they cease, but continue to satisfy reason in that they
once satisfied natural desires, much more will the pleasures of
reflection retain their worth, when we consider that what they aspired
to and reached was no momentary physical equilibrium but a permanent
truth. As Archimedes, measuring the hypothenuse, was lost to events,
being engaged in an event of much greater transcendence, so art and
science interrupt the sense for change by engrossing attention in its
issues and its laws. Old age often turns pious to look away from ruins
to some world where youth endures and where what ought to have been is
not overtaken by decay before it has quite come to maturity. Lost in
such abstract contemplations, the mind is weaned from mortal concerns.
It forgets for a few moments a world in which it has so little more to
do and so much, perhaps, still to suffer. As a sensation of pure light
would not be distinguishable from light itself, so a contemplation of
things not implicating time in their structure becomes, so far as its
own deliverance goes, a timeless existence. Unconsciousness of temporal
conditions and of the very flight of time makes the thinker sink for a
moment into identity with timeless objects. And so immortality, in a
second ideal sense, touches the mind.

[Sidenote: Ethical immortality, through types of excellence.]

The transitive phases of consciousness, however, have themselves a
reference to eternal things. They yield a generous enthusiasm and love
of good which is richer in consolation than either Epicurean
self-concentration or mathematical ecstasy. Events are more interesting
than the terms we abstract from them, and the forward movement of the
will is something more intimately real than is the catalogue of our past
experiences. Now the forward movement of the will is an avenue to