hitherto untrodden track, and has no one to ask how to understand
life, and to act in the conditions on which it is entering and
through which no one has ever passed before.

Nevertheless, just as a man with wife and children cannot continue
to look at life as he looked at it when he was a child, so too in
the face of the various changes that are taking place, the greater
density of population, the establishment of communication between
different peoples, the improvements of the methods of the struggle
with nature, and the accumulation of knowledge, humanity cannot
continue to look at life as of old, and it must frame a new
theory of life, from which conduct may follow adapted to the new
conditions on which it has entered and is entering.

To meet this need humanity has the special power of producing men
who give a new meaning to the whole of human life--a theory of
life from which follow new forms of activity quite different from
all preceding them. The formation of this philosophy of life
appropriate to humanity in the new conditions on which it is
entering, and of the practice resulting from it, is what is called
religion.

And therefore, in the first place, religion is not, as science
imagines, a manifestation which at one time corresponded with the
development of humanity, but is afterward outgrown by it. It is a
manifestation always inherent in the life of humanity, and is as
indispensable, as inherent in humanity at the present time as at
any other. Secondly, religion is always the theory of the
practice of the future and not of the past, and therefore it is
clear that investigation of past manifestations cannot in any case