reader is already sure that we cannot go deeper, and that modern popular agnosticism has exhausted all that can be said on religious questions, then we bid him an immediate and joyous farewell. If we had not something to say in this book that seems to us both foreign to the popular modern agnostic range of discussion, and deeper than the insight of popular modern skepticism, we should say nothing. The undertaking of this book is not to wrangle in the old way over the well-known ordinary debates of to-day, but to turn the flank of the common popular thought on these topics altogether, by going back to a type of philosophic investigation, that is nowadays familiar indeed to a certain school of specialists, but forgotten by the general public. In this type of investigation, we have furthermore something to offer that seems to us no mere repetition of the views of other thinkers, but an effort to make at least one little step in advance of the thoughts that the great masters of philosophy have given to us. Yet we know indeed that the range of any useful independent thought in philosophy must be, in case of any one individual, very narrow.
The other mood and its method remain. It is the mood of excessive reverence. It wastes capital letters on all the pronouns and adjectives that have to do with the objects of religious faith; but it fears to do these objects the honor to get clear ideas about them. Now we respect this mood when it appears in men who do well their life-work, who need their religious faith for their work, and who do not feel any calling as truth-seekers. No man has any business
