For James, the deepest practical difference in the moral life is between what he calls "the easy-going and the strenuous mood." In a purely human moral system, it is hard to rise above the easy-going mood, since the thinker's "various ideals, known to him to be mere preferences of his own, are too nearly of the same denominational value; he can play fast and loose with them at will. This too is why, in a merely human world without a God, the appeal to our moral energy falls short of its maximum stimulating power." Our attitude is "entirely different" in a world where there are none but "finite demanders" from that in a world where there is also "an infinite demander." This is because "the stable and systematic moral universe for which the ethical philosopher asks is fully possible only in a world where there is a divine thinker with all-enveloping demands", for in that case, "actualized in his thought already must be that ethical philosophy which we seek as the pattern which our own must evermore approach." Even though "exactly what the thought of this infinite thinker may be is hidden from us", our postulation of him serves "to let loose in us the strenuous mood" and confront us with an existential "challenge" in which "our total character and personal genius ... are on trial; and if we invoke any so-called philosophy, our choice and use of that also are but revelations of our personal aptitude or incapacity for moral life. From this unsparing practical ordeal no professor's lectures and no array of books can save us." In the words of Richard M. Gale, "God inspires us to lead the morally strenuous life in virtue of our conceiving of him as unsurpassably "good". This supplies James with an adequate answer to the underlying question of the "Euthyphro"."