No one knows whether reason's object will or can be attained; but for
the present each man finds confidence and encouragement in so far as he
is able to imagine all things working together for the good of those who
desire good--in short, for "reasonable beings."[2] The more he knows,
the greater labour it is for him to imagine this; but the more he
concentrates his faculties on doing good and creating good things, the
more his imagination glows and shines and discovers to him new
possibilities of success: the better he is able to find--

"Sermons in stones and good in everything;"
"And make a moral of the devil himself."

But how is it that reason can accept an imagination that makes what in a
cold light she considers her enemy, appear her friend? All things
impress the mind with two contradictory notions--their actual condition
and their perfection. Even the worst of its kind impresses on us an idea
of what the best would be, or we could not know it for the worst.
Reason, then, seizes on this aspect of things which suggests their
perfection, and awards them her attention in proportion as such aspect
makes their perfection seem near, or as it may further her in
transforming the most pressing of other evils. All life tends to affirm
its own character; and the essential characteristic of man is reason,
which labours to perfect all things that he judges to be good, and to
transform all evil. Ultimate results are out of sight for all human
faculties except the early-waking eyes of long-chastened hope; but
reason loves this visionary mood, though she prefer that it be sung, and
find that less lyrical speech brings on it something of ridicule; for
such a rendering betrays, as a rule, faint desire or small power to
serve her in those who use it.