the net result, the need for some general principle, some leading idea, some standard, sufficiently comprehensive to be of real guiding value in social and political matters, in many doubtful issues of private conduct, and throughout the business of dealing with one's fellow-men. No doubt there are many who do not feel such a need at all, and with these we may part company forthwith; there are, for example, those who profess the artistic temperament and follow the impulse of the moment, and those who consult an inner light in some entirely mystical manner. But neither of these I believe is the most abundant type in the English-speaking communities. My impression is that with most of the minds I have been able to examine with any thoroughness, the attempt to systematize one's private and public conduct alike, and to reduce it to spacious general rules, to attempt, if not to succeed, in making it coherent, consistent, and uniformly directed, is an almost instinctive proceeding.
There is an objection I may anticipate at this point. If I am to leave this statement unqualified, it would certainly be objected that such a need is no more nor less than the need of religion, that a properly formulated religion does supply a trustworthy guide at every fork and labyrinth in life. By my allusion to the failure of old formulæ and methods to satisfy now, I am afraid many people will choose to understand that I refer to what is often spoken of as the conflict of religion and science, and that I intend to propound some contribution to the conflict. I will at any rate
