not in faith; they are too prone to base a dogmatic belief on every vivid idea.
Every emotion may, under given circumstances, acquire a religious character. This character manifests itself by the fact that man sums up his vital experiences which give rise to a total attitude, which determine his entire attitude towards life. Spiritual life thus acquires a unity and harmony which are otherwise sought for in vain. In some natures this unity of life is the result of profound spiritual struggles, and can only be realized by a crisis, a "conversion"; in other natures however it arises by successive growth or spontaneous unfolding. This represents the difference between religious leaders: the difference between the healthy and the sick souls, or, better still, between the once-born and the twice-born. But in both classes the goal cannot be attained without the inflow of energy from unconscious sources. How this fact shall be interpreted is a private matter for each individual. James is himself convinced of the fact that new powers and starting-points may proceed from those dark sources, and he thinks that in academic circles we dismiss this possibility all too quickly. Religion rests upon a cosmological hypothesis, which cannot however be formulated dogmatically. The religious consciousness can never accept the tragedies and shipwrecks of life as the final word concerning existence.
Our judgment of the value of religion must likewise be based on experience. We judge religious phenomena by their fruits, and as a matter of fact this has always been the case. The principle of pragmatism is likewise applicable here. Reverence for deity ceases whenever it fails to affect the heart, and whenever it conflicts, in its whole character, with something the value of which we
