Psychiatry and the psychological sciences are encroaching upon one service to the perplexed spirit of man which was once an almost exclusive province of religion. They are offering him aid in the task of integrating the heterogeneous forces, with which ages of human and prehuman history have endowed him, into the unity of dependable character; and there are those who think that this service will obviate his need for religion in this field. Undoubtedly it will be to the advantage of any moral or religious discipline of the individual life to avail itself of a more precise knowledge of the intricacies of human personality; yet only the most mechanistic and naturalistic ethical theorist would maintain that the knowledge of self is the only prerequisite of self-mastery, and that the eternal conflict between the higher will and the immediate desires, about which the religious of every age have testified, may be composed by nothing more than a better understanding of the devious ways of human intelligence and emotion. The psychological sciences have undoubtedly saved men from some morbid fears and repressions, but the most modern school of psychological mechanists and determinists seems more anxious to destroy restraints which are the product of ages of moral experience than to correct the defects which reveal themselves inevitably on the fringe of every moral discipline. The reason mechanistic psychiatry and psycho-analysis run easily into a justification of license is because they labor under the illusion that the higher self (they would scorn that term) is able to put all internal forces in their proper place, if only it knows their previous history and actual direction. Under such an illusion the clamant desires of man’s physical life are bound to be closer to the center of character than any moral discipline would allow. Modern determinism is too naturalistic to see or to be willing to regard human personality as the incarnation of moral and spiritual values which did not have their origin in any immediate necessity and which no individual will maintain if his resolution is not strengthened by something more than his momentary and obvious experience. This is not to say that moral discipline in individual life can be maintained by religion alone. A humanistic ethical idealism, which makes the experience of the race the guide and inspiration of individual conduct, will not fail to aid men toward some higher integration of personality, though it will seldom go beyond the Greek ideal of a balanced life which knows how to escape sublime enthusiasms as well as crass excesses. The value of religion in composing the conflict with which the inner life of man is torn is that it identifies man’s highest values, about which he would center his life, with realities in the universe itself, and teaches him how to bring his momentary impulses under the dominion of his will by subjecting his will to the guidance of an absolute will.