tion to that code, and in so doing must show something in the nature of things that answers to the code or that serves to reinforce the feeling. A religion is therefore practical, emotional, and theoretical; it teaches us to do, to feel, and to believe, and it teaches the belief as a means to its teaching of the action and of the feeling.
II.
We may now see how philosophy is related to religion. Philosophy is not directly concerned with feeling, but both action and belief are direct objects of philosophical criticism. And on the other hand, in so far as philosophy suggests general rules for conduct, or discusses the theories about the world, philosophy must have a religious aspect. Religion invites the scrutiny of philosophy, and philosophy may not neglect the problems of religion. Kant’s fundamental problems: What do I know? and What ought I to do? are of religious interest no less than of philosophic interest. They ask how the highest thought of man stands related to his highest needs, and what in things answers to our best ideals. Surely no one ought to fear such questions, nor ought any philosophic student to hesitate to suggest in answer to them whatever after due reflection he honestly can suggest, poor and tentative though it may be. In fact there is no defense for one as sincere thinker if, undertaking to pay attention to philosophy as such, he willfully or thoughtlessly neglects such problems on the ground that he has no time for them. Surely he has time to be not
