those in authority—a faith which is by no means an uncertain, theoretical assumption, but a unique thing, compounded of knowledge, instinct, and feeling, which is concisely and simply described as faith in them. That, in the face of reasonable proof to the contrary, we still can retain our faith in an individual is one of the strongest of the ties that bind society. This faith, now, is of a most positive religious character. I do not mean that the religion was first, and that the sociological relations borrowed their attribute from it. I believe, rather, that the sociological significance arises without any regard for the religious data at all as a purely inter-individual, psychological relation, which later exhibits itself abstractly in religious faith. In faith in a deity the highest development of faith has become incorporate, so to speak; has been relieved of its connection with its social counterpart. Out of the subjective faith-process there develops, contrariwise, an object for that faith. The faith in human relations which exists as a social necessity now becomes an independent, typical function of humanity which spontaneously authenticates itself from within; just as it is no rare phenomenon for a certain object to produce a certain psychical process in us, and afterward for this process, having become independent, to create a corresponding object for itself. Human intercourse, in its ordinary as well as in its highest content, reveals in so many ways the psychological form of faith as its warrant that the necessity for “believing” develops spontaneously, and in so doing creates objects for its justification, much as the impulses of love or veneration can fasten themselves upon objects which in themselves could by no means evoke such sentiments, but whose qualifications for so doing are reflected upon them from the needs of the subject, or, as looked at from the other side, God as creator has been described as the product of the causal necessity in man. This last assertion by no means denies that this conception also has objective reality; only the motive out of which it grew subjectively into an idea is in question. The assumption is that the infinitely frequent application of the causal idea in the realm of its origin, the empiric-relative, finally made the need for it a dominating one, so that it found satisfaction, which was really denied it in the realm of the
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