a given individual, it, at least, enables him to comprehend and
criticise intelligently the doctrines which are presented for his
acceptance by others. It is a painful thing to feel quite helpless in
the face of plausible reasonings which may threaten to rob us of our
most cherished hopes, or may tend to persuade us of the vanity of what
we have been accustomed to regard as of highest worth. If we are quite
unskilled in the examination of such doctrines, we may be captured by
the loosest of arguments--witness the influence of Spencer's argument
for the "Unknowable," in the "First Principles"; and if we are ignorant
of the history of speculative thought, we may be carried away by old
and exploded notions which pose as modern and impressive only because
they have been given a modern dress.

We can, of course, refuse to listen to those who would talk with us.
But this savors of bigotry, and the world will certainly not grow
wiser, if men generally cultivate a blind adherence to the opinions in
which they happen to be brought up. A cautious conservatism is one
thing, and blind obstinacy is another. To the educated man (and it is
probable that others will have to depend on opinions taken at second
hand) a better way of avoiding error is open.

Finally, it will not do to overlook the broadening influence of such
studies as we are discussing. How dogmatically men are in the habit of
expressing themselves upon those obscure and difficult problems which
deal with matters that lie on the confines of human knowledge! Such an
assumption of knowledge cannot but make us uncomprehending and
unsympathetic.

There are many subjects upon which, if we hold an opinion at all, we
should hold it tentatively, waiting for more light, and retaining a