The causes are 'verae causae,' but they are not all the causes in operation.

So it seems to be with the analysis of the vital organism.

We may be said to know entirely what air and water are because the chemist can produce them, but we only know very imperfectly the nature of life and will and conscience, because when the physiological analysis has been carried as far as it will go there still remains a large unknown element.

Within this element may very well reside those distinctive properties which make man (as the moralist is _obliged_ to assume that he is) a responsible and religious being.

The hypotheses which lie at the root of morals and religion are derived from another source than physiology, but physiology does not exclude them, and will not do so until it gives a far more verifiably complete account of human nature than it does at present.
[354:1] Mr.Browning has expressed this with his usual incisiveness and penetration:-- 'I hear you recommend, I might at least Eliminate, decrassify my faith ...
Still, when you bid me purify the same, To such a process I discern no end, Clearing off one excrescence to see two; There's ever a next in size, now grown as big, That meets the knife: I cut and cut again! First cut the liquefaction, what comes last But Fichte's clever cut at God himself ?' But also, on the other hand:-- 'Where's The gain?
how can we guard our unbelief?
Just when we are safest, there's a sunset-touch, A fancy from a flower-bell, some one's death, A chorus ending from Euripides,-- And that's enough for fifty hopes and fears, As old and new at once as Nature's self, To rap and knock and enter in our soul ...
All we have gained then by our unbelief Is a life of doubt diversified by faith, For one of faith diversified by doubt: We called the chess-board white,--we call it black.' _Bishop Blongram's Apology_.
[359:1] As to the defects of the present edition, see Tischendorf, Prolegomena to _Vetus Testamentum Graece juxta LXX Interpretes_, p.