xi A SYNTHETIC PHILOSOPHY OF LIVING 425
fundamental necessity of the religious life, which may be expressed in terms of vocation. The*individual is called to co-operation with the creative and redemptive purposes of God. In fulfilling that vocation he finds his own self-expression, the outlet of his energies, and the harmonious development of his moral being. He moves to the goal of perfection ; but he does not seek perfection. The hedonistic fallacy has a moralistic parallel. We get pleasure by not aiming directly at it. We become saints not by aiming self-consciously at sanctity, but by loving God and our neighbour with all our heart, mind and strength.
The sphere in which the answer to the call of God can be made is coterminous with man's life and any special type of career. The social situation presents obstacles to this mode of living when, as to-day, a minority only have any real choice of a career or any chance of discovering and developing their innate aptitudes. For the majority their work is what they were forced to take up by economic stress at an age when they were little more than children. Also, there are millions who are doomed to more or less prolonged unemployment, deterioration of skill, and a sense that they are not wanted. Such problems might be solved adequately when man diligently co-operates with Divine Providence.
Many, however, question whether there is any meaning in the will to deliver themselves from limitation, which seems to be the only aim of conscious human life as distinct from mere animal life, if death, the highest limitative power, renders every effort which aims at the deliverance from our limitations illusory. 'A proof, said Professor McDougall,150 ' that our life does not end with death, even though we know nothing of the nature of the life beyond the grave, would justify the belief that we have our share in a larger scheme of things than the