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 which do not enable it to be held better. Why is this knife better, more to be valued, than that other knife, which is not decorated at all? It does not cut better; it does not justify its existence and purpose as a knife more than the other; where is its superiority? Because I find pleasure in seeing those designs? But why do I find any pleasure in ornament? What is the rationalistic justification for that pleasure? By logical definition a knife is an instrument for cutting, and nothing else; the plain cuts as well as the ornate; why then are you sorry if you lose the one, while you don't care twopence for the loss of the other? You have at last to answer that you have a joy which you cannot in any way define in the purely decorative pattern; and with that answer the whole system of rationalism topples over. Rationalism may say to you: Either give a definite reason for going to Mass, or leave off going. You have only to answer: Your command is based on the premiss that one should do nothing without being able to give a definite reason for it. But I can give no definite reason for liking—the Odyssey or a curiously carved knife—and yet you confess that I am right in liking these things. Then I have proved the contradictory of your