If faith fabricates this support in a manner contrary to sense, and consequently projects in consonance with her nature a morality and religion that are contrary to sense, science as a whole on its part is nothing but the attempt to fabricate for itself a support in law. Scientific law, however, yields a support solely with reference to a theory of knowledge. Hence never under any circumstances can science project moral and religious values. It would be a contradiction of her own nature. Could she do so, she would no longer be science--_i.e._ _the_ form of mental life which _must_ comprehend the entire play of world-events in the form of relation-values. Where there exists nothing but relation-values, there can exist no support in itself, and therefore no morality or religion. Science is _a-moral_ and _a-religious_; and the layman as well as the scientist himself ought ever to keep this clearly before his mind. The efforts made in our day to carve out, so to speak, the results of science to suit religious ends as modern monism seeks to do, only go to show how necessary is such an admonition. From the continuity of life, expounded in the materialistic sense as a cell, men seek to deduce the idea that we ourselves live on in the generations to come, somewhat as the manure lives on in the plant it has manured. But these are such playthings of thought as only are possible where one is operating with what is wholly divorced from actuality, that is, with the empty concept of “life.” To seek to derive moral and religious values from science is, as the Indian saying has it, “to milk the bull by the horns.” Now both faith and science alike have the same starting-point--the thing given, the world. The question then arises, “How can it be possible that with reference to this given thing, each should take up such a directly opposite position? How comes it that the one apprehends the adequate cause of the play of world-events as a pure absolute, while the other apprehends it as a pure relative?” At this point we come face to face with the Buddha-thought and its significance for mental life. IV AN INTRODUCTION TO THE THOUGHT WORLD OF THE BUDDHA GOTAMA As aid towards a better understanding of that personality of the greatest significance for the mental life of mankind, there follow here some remarks upon him and the age in which he lived. Buddhism is the teaching of _the Buddha_, or as one may equally well say--of _the Buddhas_. For “Buddha” is no private name, but the title of one endowed with certain mental capacities. The word, therefore, ought always to be accompanied by the article. It signifies, The Awakened.