epiphenomenon and blossoming of the merely _natural_ life. If the latter
view is adopted, the spiritual nucleus of man's nature obtains but
slight attention except on the side of its connection with the
surrounding organic world, and consequently what this nucleus is in
itself as an experience recedes into the background, and descriptions
and explanations in scientific or philosophical form step into the
foreground. But a contradiction is imbedded in this very account. Some
kind of experience of life, apart from, and higher in its nature than,
the connection of the spiritual nucleus with its [p.41] physical
history, persists in the life. The man of science is generally a good
and worthy man. He believes in the moral life, and he does not throw the
values of the centuries overboard. Such belief and valuation are not
made up of the content of the explanation of life from its physical
side, but are an unconscious acknowledgment of the presence of _truths
and values as experiences and as now subsisting in themselves_, however
much they are caused by physical things.

If, on the other hand, an acknowledgment of the reality of this
spiritual life is made, new questions immediately arise. And the most
fundamental of these questions have always been those farther removed
from any sensuous or physical domain. They are questions concerning the
value and meaning of life. It is a deep conviction of the reality of the
deeper kernel of our being that alone constitutes the entrance to a _new
kind of world_. But to acknowledge the presence of such a new world does
not signify the possession of it simultaneously with the acknowledgment.
The new world is discovered, but it is not yet possessed. There are
terrible obstacles in the way; there are enemies without and within to
be conquered. It is of little use entering into this struggle without an
acknowledgment--born of an inward necessity--of the spiritual nucleus of
our nature. Unless man has accustomed himself to hold fast to this