basis to life. Here he failed to find rest--rather, indeed, he found
less security than he had previously felt, for did not naturalism make
of him a mere unconscious mechanism, and deny the very existence of his
soul? Then he turned to humanity, and the opposing tendencies of
socialism and individualism came into evidence. Each hindered the other,
each shook his traditional beliefs, and each failed to give him a
satisfactory goal for life. Socialism concerned itself with external
social relations, but it gave life no soul. Then individualism confined
man to his own resources, and there resulted an inner hollowness which
became painfully evident. Socialism and individualism fail to provide a
sure footing. Instead of finding certainty, man has fallen into a still
deeper state of perplexity.

What shall he do? Must he once again leave the realistic systems of
Naturalism, Socialism, and Individualism, and return to the older
systems of Religion and Idealism? Was he not wrong in giving up the
thought of a higher invisible world? Has not the restriction of life to
the visible world robbed life of its greatness and dignity? This it
certainly has done, and there is little wonder that the soul of mankind
is already revolting, and shows a tendency once again to look towards
religion and idealism for a solution of life.

But the educated mind can never again take up exactly the same position
as it once did in regard to religion and idealism. The great realistic
theories have made too great a change in the standard of life, and in
man himself, to make it possible for him to revert simply to the old
conditions, and the older orthodox doctrines of religion can never again
be accepted as a mere matter of course. But the great question has again
come to the forefront--is there a higher world, or is the fundamental
truth of religion a mere illusion? This is the question that calls for