To this it may be added that beliefs range from an unshakable and unthinking conviction to that degree of acquiescence which can scarcely be distinguished from mere loyalty. It remains to be proved that the latter may not come under the head of belief, and is something to be condemned. [Footnote: More than thirty years ago, while I was the guest of Henry Sidgwick at Cambridge, England, I asked him how it was that he, the President of the British Society for Psychical Research, had never, in his presidential addresses, expressed a belief in the phenomena investigated. He answered that if the word "belief" were taken broadly enough to express a willingness to look into things, he might be said to believe. No more candid soul ever breathed.] (c) Beliefs, being phenomena which concern the will, are at the mercy of many influences. Is there any scientific evidence open to the parallelist in psychology which is not also open to the interactionist? Is the conviction that one's country is in the right a mere matter of scientific evidence? Are the enlightened adherents of a given sect wholly ignorant of the tenets and of the arguments of another? I maintain that tradition and loyalty have their claims. They are not the only claims that can be made, but they are worthy of serious consideration. Man is man, whether he is dealing with things secular or with things religious. To see that such claims are recognized everywhere we have only to open our eyes. It is absurd to believe that all the adherents of a political party are influenced only by the logical arguments published in the newspapers. A newspaper that lived on logic alone would starve to death. It is ridiculous to believe that all the members of a church are induced to become such only by the arguments of the theologians, many of which arguments the mass of the members are not in a position to comprehend at all. And learned men are men, too. The philosopher who really kept himself free from all prepossessions would, if he did much serious reading, probably epitomize in his own person a large part of the history of philosophy, falling out of one system and into another, like an acrobat. But he is usually caught young and influenced by some teacher, or he is carried away by some book or by the spirit of the times. As he is not an abnormal creature, he acts like other men, becoming an adherent of a school, or, if he is ambitious, starting one. (d) We have seen that the individual has duties toward the state. We have also seen that the state has duties toward the individual. The state should not make it practically impossible for him to be a loyal citizen. A somewhat similar duty appears to be incumbent upon the church.