to be found in the last chapter of the work itself, where the author
summarizes his arguments and draws his conclusions. I venture therefore
to reproduce this chapter at length[6].


'§ 1. Our analysis is now at an end, and a very few words will here
suffice to convey an epitomized recollection of the numerous facts and
conclusions which we have found it necessary to contemplate. We first
disposed of the conspicuously absurd supposition that the origin of
things, or the mystery of existence [i.e. the fact that anything exists
at all], admits of being explained by the theory of Theism in any
further degree than by the theory of Atheism. Next it was shown that the
argument "Our heart requires a God" is invalid, seeing that such a
subjective necessity, even if made out, could not be sufficient to
prove--or even to render probable--an objective existence. And with
regard to the further argument that the fact of our theistic aspirations
points to God as to their explanatory cause, it became necessary to
observe that the argument could only be admissible after the possibility
of the operation of natural causes [in the production of our theistic
aspirations] had been excluded. Similarly the argument from the supposed
intuitive necessity of individual thought [i.e. the alleged fact that
men find it impossible to rid themselves of the persuasion that God
exists] was found to be untenable, first, because, even if the supposed
necessity were a real one, it would only possess an individual
applicability; and second, that, as a matter of fact, it is extremely
improbable that the supposed necessity is a real necessity even for the
individual who asserts it, while it is absolutely certain that it is not
such to the vast majority of the race. The argument from the general
consent of mankind, being so obviously fallacious both as to facts and
principles, was passed over without comment; while the argument from a