Among the things that can drive a thinker to despair is the knowledge that the illogical is necessary for man and that much good comes from it. It is so firmly lodged in the passions, in speech, in art, in religion, and generally in everything which endows life with value, that one cannot extricate it without doing irreparable harm to these beautiful things. Only the very naive are capable of thinking that the nature of man can be transformed into a purely logical one; but, if there were degrees of approximation to this goal, how much would not have to vanish along this path! Even the most rational man needs nature again from time to time, that is, his illogical basic attitude to all things.

The most common false conclusions of men are these: a thing exists, therefore it is legitimate. Here one is concluding functionality from viability, and legitimacy from functionality. Furthermore, if an opinion makes us glad, it must be true; if its effect is good, it in itself must be good and true. Here one is attributing to the effect the predicate "gladdening," "good," in the sense of the useful, and providing the cause with the same predicate "good," but now in the sense of the logically valid. The reversal of the proposition is: if a thing cannot prevail and maintain itself, it must be wrong; if an opinion tortures and agitates, it must be false. The free spirit, who comes to know all too well the error of this sort of deduction and has to suffer from its consequences, often succumbs to the temptation of making contrary deductions, which are in general naturally just as false: if a thing cannot prevail, it must be good; if an opinion troubles and disturbs, it must be true.

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To what a great extent men are ruled by pure hazard, and how little reason itself enters into the question, is sufficiently shown by
observing how few people have any real capacity for their professions and callings, and how many square pegs there are in round holes: happy and well chosen instances are quite exceptional, like happy marriages, and even these latter are not brought about by reason. A man chooses his calling before he is fitted to exercise his faculty of choice. He does not know the number of different callings and professions that exist; he does not know himself; and then he wastes his years of activity in this calling, applies all his mind to it, and becomes experienced and practical. When, afterwards, his understanding has become fully developed, it is generally too late to start something new; for wisdom on earth has almost always had something of the weakness of old age and lack of vigour about it.

For the most part the task is to make good, and to set to rights as well
as possible, that which was bungled in the beginning. Many will come to
recognise that the latter part of their life shows a purpose or design
which has sprung from a primary discord: it is hard to live through it.
Towards the end of his life, however, the average man has become
accustomed to it--then he may make a mistake in regard to the life he
has lived, and praise his own stupidity: _bene navigavi cum naufragium
feci_ . he may even compose a song of thanksgiving to "Providence."

It is true, there might be a metaphysical world; one can hardly dispute the absolute possibility of it. We see all things by means of our human head, and cannot chop it off, though it remains to wonder what would be left of the world if indeed it had been cut off. This is a purely scientific problem, and not very suited to cause men worry. But all that has produced metaphysical assumptions and made them valuable, horrible, pleasurable to men thus far is passion, error, and self-deception. The very worst methods of knowledge, not the very best, have taught us to believe in them. When one has disclosed these methods to be the foundation of all existing religions and metaphysical systems, one has refuted them. That other possibility still remains, but we cannot begin to do anything with it, let alone allow our happiness, salvation, and life to depend on the spider webs of such a possibility. For there is nothing at all we could state about the metaphysical world except its differentness, a differentness inaccessible and incomprehensible to us. It would be a thing with negative qualities.

In ages of crude, primordial cultures, man thought he could come to know a second real world in dreams: this is the origin of all metaphysics. Without dreams man would have found no occasion to divide the world. The separation into body and soul is also connected to the oldest views about dreams, as is the assumption of a spiritual apparition5 that is, the origin of all belief in ghosts, and probably also in gods. "The dead man lives on, because he appears to the living man in dreams." So man concluded formerly, throughout many thousands of years.

It is probable that the objects of religious, moral, and aesthetic sensibility likewise belong only to the surface of things, although man likes to believe that here at least he is touching the heart of the world. Because those things make him so deeply happy or unhappy, he deceives himself, and shows the same pride as astrology, which thinks the heavens revolve around the fate of man. The moral man, however, presumes that that which is essential to his heart must also be the heart and essence of all things.

It is still a long way from this morbid isolation, from the desert of these experimental years, to that enormous, overflowing certainty and health which cannot do without even illness itself, as an instrument and fishhook of knowledge; to that mature freedom of the spirit which is fully as much self‑mastery and discipline of the heart, and which permits paths to many opposing ways of thought. It is a long way to the inner spaciousness and cosseting of a superabundance which precludes the danger that the spirit might lose itself on its own paths and fall in love and stay put, intoxicated, in some nook; a long way to that. excess of vivid healing, reproducing, reviving powers, the very sign of great health, an excess that gives the free spirit the dangerous privilege of being permitted to live experimentally and to offer himself to adventure: the privilege of the master free spirit!

A study says heart surgery patients didn't benefit from being prayed for - but other scientists and clergy say no study could measure such a thing.

The researchers set out to quantify the effects of faith, calling upon the best logic of science.

They designed a randomized, controlled trial, the gold standard of scientific study.

They sought out patients across the country for the largest such trial ever conducted.

But in the end, the study's results were immediately questioned.

Ultimately, can science really measure the power of God?

The study found that prayers - at least those offered up by strangers - made no difference in helping heart surgery patients heal.

In fact, patients who knew they were being prayed for had a higher complication rate than those who didn't, according to the study, to be published next week in American Heart Journal.

Better not have someone pray for you then. Praying is bad for your health. Well at least praying to a Christian God.