 Caught between the “Great Either-Or” of “Pessimism or Faith,” Sidgwick may have regarded his position as “an inevitable point in the process of thought,” but it was one he took “as a soldier takes a post of difficulty,” and he could not assume the responsibility of drawing others to it (Sidgwick and Sidgwick, 1906: 354). He was not sure that the subject of ethics was sufficiently like science and unlike theology to render his academic position legitimate, even if he did not have to swear belief in the Thirty-Nine Articles. But he did allow himself the hope that “a considerable improvement in average human beings in this respect of sympathy is like to increase the mundane happiness for men generally, and to render the hope of future happiness less needed to sustain them in the trials of life” (Sidgwick and Sidgwick, 1906: 358). Hence, the importance of political and educational reform. It was “premature to despair.” Indeed, if Placido Bucolo, the force behind an impressive series of conferences on Sidgwick hosted by the University of Catania, is correct, Sidgwick’s non-despairing Theistic heart shone through his work and activities throughout his life (Bucolo, Crisp, &amp; Schultz 2007, 2011). But there is still a great deal of research to do on this subject, on the politics and sociology of parapsychology (see Warner 2006; Schultz 2017), as well as the way in which Sidgwick distanced himself from Kantian arguments for religious belief. Such research will likely prove more fruitful if it resists the temptation to treat the Methods as a stand-alone work, with a narrow, textualist interpretive approach that Sidgwick himself would have rejected (Schultz 2017, 2018)