In this philosophy, we ask, what has religion done for humanity and how has it operated? Its effects appear in “the basis of such certainties as we have, our self-respect, our belief in human worth, our faith in the soul’s stability through all catastrophes of physical nature, and in the integrity of history.” But if we accept this “mass of actual deed, once and for all accomplished under the assurance of historic religion” and through the medium of religious dogma and practice, does this guarantee the future importance of religion? Much has been accomplished under the conception that the earth was flat, but the conception is nevertheless not valid. It is too soon to estimate the depth of impression that this philosophy will make on American culture. Professor Hocking warns us against hastening to judge that the world is becoming irreligious. He believes that the current distaste for the language of orthodoxy may spring from the opposite reason, that man is becoming potentially more religious. If so, this fact may conspire with the American tradition of the church-college to verify Professor Cohen’s assertion that “the idealistic tradition still is and perhaps will long continue to be the prevailing basis of philosophic instruction in America.” But there are signs that point to an opposite conclusion and the means of emancipation are at hand both in a change of popular spirit and within philosophy itself. The economic and social conditions that scattered the more adventurous of the New Englanders through the developing West, and the tides of immigration of the 19th century, have weakened the hold of the Calvinistic spirit. These events, and scientific education, are producing a generation that can look upon the beauties of nature, be moved to enjoyment, admiration, and wonder by them without, on that account, feeling themselves in the presence of a supernatural Divine principle. Success in mastering nature has overcome the feeling of helplessness in the presence of misfortune. It breeds optimists of intelligence. To a cataclysm such as the San Francisco earthquake, it replies with organized relief and reconstruction in reinforced concrete. If pestilence appears, it seeks the germ, an antitoxin, and sanitary measures. There are no longer altars built to the Beautiful Necessity.