science. Men repudiate every science, the very substance of
science,--the definition of the destiny and the welfare of men,--and
this repudiation they designate as science.

Ever since men have existed, great minds have been born into their
midst, which, in the conflict with reason and conscience, have put
to themselves questions as to "what constitutes welfare,--the
destiny and welfare, not of myself alone, but of every man?" What
does that power which has created and which leads me, demand of me
and of every man? And what is it necessary for me to do, in order
to comply with the requirements imposed upon me by the demands of
individual and universal welfare? They have asked themselves: "I
am a whole, and also a part of something infinite, eternal; what,
then, are my relations to other parts similar to myself, to men and
to the whole--to the world?"

And from the voices of conscience and of reason, and from a
comparison of what their contemporaries and men who had lived before
them, and who had propounded to themselves the same questions, had
said, these great teachers have deduced their doctrines, which were
simple, clear, intelligible to all men, and always such as were
susceptible of fulfilment. Such men have existed of the first,
second, third, and lowest ranks. The world is full of such men.
Every living man propounds the question to himself, how to reconcile
the demands of welfare, and of his personal existence, with
conscience and reason; and from this universal labor, slowly but
uninterruptedly, new forms of life, which are more in accord with
the requirements of reason and of conscience, are worked out.

All at once, a new caste of people makes its appearance, and they