substituting, in all social relations, the genuine inner cohesion for the artificial mortar and cement of external usage. Finally, it is the same regard for inner realities, so characteristic of idealism, that is giving to men’s religious experience a new profundity. When once the heart is awakened, it needs no longer the assurance of antique books that God exists, and it can worship him no longer as a mere formula, universal because featureless. Intuition supplants revelation, and men enter into a personal relation with the God they had before conceived as austere, characterless, and remote. Modern nonconformity is an indication of the reality of modern religious feeling. In countless ways we thus discern the working of the idealistic impulse in our contemporary life. Independence in personal conduct and thought, democracy in social relations, nonconformity in religion, stand out as salient features of the modern world, especially when we contrast them with the conventionality, paternalism, and ecclesiasticism of the mediæval. The foregoing remarks, together with the reflections they will suggest to the reader, may perhaps suffice to show that idealism has met at least one of the requirements of human progress, by filling the mind with a vastly richer and more various mass of contents than mysticism admitted. The realities it takes account of are far less pathetically inadequate to match the actual richness of experience than the thin, impalpable, and austere conceptions of the mystic. Compared with his, the world of the idealist is a breathing, moving world, not entirely void of the infinite tragedy and comedy of life itself. Something of passion and pathos it has, and it is held in shape by the tough fibres of commonplace--for even the trivial is not excluded. All this increase of complexity, however, would be quite nugatory were a principle of unity lacking. The complexity must be built into an order if it is to be truly a synthesis, satisfying to the mind as well as to the sense of reality.