world, for them, is not a world of facts, but only of the meaning of facts; it is a point of view for judging facts. It appertains to a different “-ology,” and inhabits a different dimension of being altogether from that in which existential propositions obtain. It cannot get down upon the flat level of experience and interpolate itself piecemeal between distinct portions of nature, as those who believe, for example, in divine aid coming in response to prayer, are bound to think it must.
Notwithstanding my own inability to accept either popular Christianity or scholastic theism, I suppose that my belief that in communion with the Ideal new force comes into the world, and new departures are made here below, subjects me to being classed among the supernaturalists of the piecemeal or crasser type. Universalistic supernaturalism surrenders, it seems to me, too easily to naturalism. It takes the facts of physical science at their face-value, and leaves the laws of life just as naturalism finds them, with no hope of remedy, in case their fruits are bad. It confines itself to sentiments about life as a whole, sentiments which may be admiring and adoring, but which need not be so, as the existence of systematic pessimism proves. In this universalistic way of taking the ideal world, the essence of practical religion seems to me to evaporate. Both instinctively and for logical reasons, I find it hard to believe that principles can exist which make no difference in facts. But all facts are particular facts, and the whole interest of the question of God’s existence seems to me to lie in the consequences for particulars which that existence may be expected to entail. That no concrete particular of experience should alter its complexion in consequence of a God being there seems to me an incredible proposition, and yet it is the thesis to which (implicitly at any rate) refined supernaturalism seems to cling. It is only with experience en bloc, it says, that the Absolute maintains relations. It condescends to no transactions of detail.
I am ignorant of Buddhism and speak under correction, and merely in order the better to describe my general point of view; but as I apprehend