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 Philosophy, I repeat, has to justify all sides of our nature; and this means, I agree, that our main cravings must find satisfaction. But that every desire of every kind must, as such, be gratified—this is quite a different demand, and it is surely irrational. At all events it is opposed to the results of our preceding discussions. The destiny of the finite, we saw everywhere, is to reach consummation, but never wholly as such, never quite in its own way. And as to this desire for a future life, what is there in it so sacred? How can its attainment be implied in the very principles of our nature? Nay, is there in it, taken by itself, anything moral in the least or religious at all? I desire to have no pain, but always pleasure, and to continue so indefinitely. But the literal fulfilment of my wish is incompatible with my place in the universe. It is irreconcileable with my own nature, and I have to be content therefore with that measure of satisfaction which my nature permits. And am I, on this account, to proclaim philosophy insolvent, because it will not listen to demands really based on nothing?

But the demand for future life, I shall be told, is a genuine postulate, and its satisfaction is implicated in the very essence of our nature. Now, if this means that our religion and our morality will not work without it—so much the worse, I reply, for our morality and our religion. The remedy lies in the correction of our mistaken and immoral notions