The practical difference between this objective sort of moralist and the other one is enormous. The subjectivist in morals, when his moral feelings are at war with the facts about him, is always free to seek harmony by toning down the sensitiveness of the feelings. Being mere data, neither good nor evil in themselves, he may pervert them or lull them to sleep by any means at his command. Truckling, compromise, time-serving, capitulations of conscience, are conventionally opprobrious names for what, if successfully carried out, would be on his principles by far the easiest and most praiseworthy mode of bringing about that harmony between inner and outer relations which is all that he means by good. The absolute moralist, on the other hand, when his interests clash with the world, is not free to gain harmony by sacrificing the ideal interests. According to him, these latter should be as they are and not otherwise. Resistance then, poverty, martyrdom if need be, tragedy in a word,—such are the solemn feasts of his inward faith. Not that the contradiction between the two men occurs every day; in commonplace matters all moral schools agree. It is only in the lonely emergencies of life that our creed is tested: then routine maxims fail, and we fall back on our gods. It cannot then be said that the question, Is this a moral world? is a meaningless and unverifiable question because it deals with something non-phenomenal. Any question is full of meaning to which, as here, contrary answers lead to contrary behavior. And it seems as if in answering such a question as this we might proceed exactly as does the physical philosopher in testing an hypothesis. He deduces from the hypothesis an experimental action, x; this he adds to the facts M already existing. It fits them if the hypothesis be true; if not, there is discord. The results of the action corroborate or refute the idea from which it flowed. So here: the verification of the theory which you may hold as to the objectively moral character of the world can consist only in this,—that if you proceed to act upon your theory it will be reversed by nothing that later turns up as your action's fruit; it will harmonize so well with the entire drift of experience that the latter will, as it were, adopt it, or at most give it an ampler interpretation, without obliging you in any way to change the essence of its formulation. If this be an objectively moral universe, all acts that I make on that assumption, all expectations that I ground on it, will tend more and more completely to interdigitate with the phenomena already existing. M + x will be in accord; and the more I live, and the more the fruits of my activity come to light, the more satisfactory the consensus will grow. While if it be not such a moral universe, and I mistakenly assume that it is, the course of experience will throw ever new impediments in the way of my belief, and become more and more difficult to express in its language. Epicycle upon epicycle of subsidiary hypothesis will have to be invoked to give to the discrepant terms a temporary appearance of squaring with each other; but at last even this resource will fail.