It should be remarked, again, that there is commonly supposed to be a peculiarly close relation between philosophy and religion. Certainly, if any one about a university undertakes to give a course of lectures on theism, it is much more apt to be the professor of philosophy than the professor of mathematics or of chemistry. The man who has written an "Introduction to Philosophy," a "Psychology," a "Logic," and an "Outlines of Metaphysics" is very apt to regard it as his duty to add to the list a "Philosophy of Religion." The students in the theological seminaries of Europe and America are usually encouraged, if not compelled, to attend courses in philosophy. Finally, it appears to be definitely accepted that even the disciplines that we never think of classing among the philosophical sciences are not wholly cut off from a connection with philosophy. When we are occupied, not with adding to the stock of knowledge embraced within the sphere of any special science, but with an examination of the methods of the science, with, so to speak, a criticism of the foundations upon which the science rests, our work is generally recognized as philosophical. It strikes no one as odd in our day that there should be established a "Journal of Philosophy, Psychology, and Scientific Methods," but we should think it strange if some one announced the intention to publish a "Journal of Philosophy and Comparative Anatomy." It is not without its significance that, when Mach, who had been professor of physics at Prague, was called (in 1895) to the University of Vienna to lecture on the history and theory of the inductive sciences, he was made, not professor of physics, but professor of philosophy. The case, then, stands thus: a certain group of disciplines is regarded as falling peculiarly within the province of the professor of philosophy, and the sciences which constitute it are frequently called the philosophical sciences; moreover, it is regarded as quite proper that the teacher of philosophy should concern himself with the problems of religion, and should pry into the methods and fundamental assumptions of special sciences in all of which it is impossible that he should be an adept. The question naturally arises: Why has his task come to be circumscribed as it is? Why should he teach just these things and no others?