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Driving Instructor

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... it might or ought to have been, that such a work as the _Genie du Christianisme_ strove to find an apologetic in what previously had been regarded as outside the domain of theology and more properly the concern of the preacher. The beauty, the solace, the adaptation to our higher needs of Christian teaching had been one thing; its truth, quite another. By dilating eloquently on the first, men might be won to the love of such an ideal, to wish that it might be true; and then disposed to driving instructor profit by the distinct and independent labours of the apologist whose theme was, not the utility or beauty of the Catholic religion, but solely its truth. But now that the "scholastic" [1] apologetic was in disgrace with all but those who stood least in need of it,

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some more acceptable method had to be sought out, and amongst many others there was that of Chateaubriand,


which strove to find an argument for the intellect in the very appeal which driving instructor Christianity made to the will and affections.

Because a religion is fair and much to be desired, because, if true, it would give unity and meaning to man's higher cravings, and turn human life from a senseless chaos into an intelligible whole, therefore, and for this reason, it _is_ true. It is hardly wonderful that such a method should incur the charge of sentimentalism. "It would be driving instructor so nice to believe it, therefore it must be true," sounds like a shameless abandonment of reasonableness. The fact that a belief is "consoling," quite independently of its truth or falsehood, creates a bias towards its acceptance. That it is pleasant to believe oneself very clever SecondPart400-500 and competent will incline one to that belief until something important depends, not on our driving instructor thinking ourselves so, but on our being so.

Before an examination, the wish to succeed will make me sceptical SecondPart400-500 about my prospects, much as I should like to think them the brightest; afterwards, when self-deception can only console and can do no harm, I shall be driving instructor credulous of any flattery that is driving instructor offered me. In one case, my interest depends upon the facts, and therefore the wish to believe makes me critical and even sceptical; in the other, on my belief concerning the facts, and the wish to believe, makes me uncritical and credulous. It was seemingly a bold and hazardous venture to justify this same credulity, and to affirm that an argument could be drawn from the wish to believe in

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just those cases where its influence would seem most suspicious; yet this was practically what the new apologetic amounted to. It was an argument from the utility of beliefs to their truth; from the fact that certain subjective convictions produced good results, to the correspondence of such convictions with objective reality.

The advantages to the individual and to society of a firm belief in God the righteous Judge, in the sanction of eternal reward and penalty, in the eventual adjustment of all

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inequalities, in the reversible character of sin through repentance, in the divine authority of conscience, of Christianity, of the Catholic Church, are to a great extent independent of the truth of those beliefs.

No amount of hypnotic suggestion will enable a man to subsist upon cinders, under the belief that they are a very nutritious diet; for the effect depends upon their actual nature, and not wholly upon his belief concerning their nature; but the salutary fear of Hell or hope of Heaven, depends not on the existence of either state, but on our belief in its existence.

The fact that the denial of these and many similar beliefs would driving instructor bring chaos into our spiritual and moral life, that it would extinguish hopes SecondPart400-500 which often alone make life bearable, that it would issue for society at large in such a grey, meaningless, uninspired existence as Mr. F. W. Myers prognosticates in his admirable essay on "The Disillusionment of France," [2] all this and much more makes

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it our interest, if not our duty, to cling to such convictions at all costs.

"If these things are not true, it might be said,

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then life is chaos; and if life be chaos, what does truth matter? Why may not such useful illusions and self-deceptions be fostered? If we are dreaming, let our dreams be the pleasantest possible!" Nor can it be urged that though some part of our interest thus depends on the beliefs, rather than on their being true, yet the consequences of self-deception are so momentous, as to create a spirit of criticism to balance or over-balance the said bias of credulity.

For though the consequences of denial are disastrous if the beliefs are true, yet if they driving instructor are false, the ill-consequences of belief a ...

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