one. We have not two worlds. The philosophical myth of two worlds has no
better standing than the religious myth of two worlds. We have two
characteristic aspects of one and the same world. These perfectly
interpenetrate the one the other, if we may help ourselves with the
language of space. Each is everywhere present. Furthermore, these
actions of reason and aspects of world shade into one another by
imperceptible degrees. Almost all functionings of reason have something
of the qualities of both. However, when all is said, it was of greatest
worth to have had these two opposite poles of thought brought clearly to
mind. The dogmatists, in the interest of faith, were resisting at every
step the progress of the sciences, feeling that that progress was
inimical to faith. The devotees of science were saying that its
processes were of universal validity, its conclusions irresistible, the
gradual dissolution of faith was certain. Kant made plain that neither
party had the right to such conclusions. Each was attempting to apply
the processes appropriate to one form of rational activity within the
sphere which belonged to the other. Nothing but confusion could result.
The religious man has no reason to be jealous of the advance of the
sciences. The interests of faith itself are furthered by such
investigation. Illusions as to fact which have been mistakenly
identified with faith are thus done away. Nevertheless, its own eternal
right is assured to faith. With it lies the interpretation of the facts
of nature and of history, whatever those facts may be found to be. With
the practical reason is the interpretation of these facts according to
their moral worth, a worth of which the pure reason knows nothing and
scientific investigation reveals nothing.

Here was a deliverance not unlike that which the Reformation had
brought. The mingling of Aristotelianism and religion in the scholastic
theology Luther had assailed. Instead of assent to human dogmas Luther