We have had only one Emerson; but many scholarly Transcendentalists have laboured to construct the new morality needed in the nineteenth century. Parker's work has peculiar interest, because done in a terrible emergency; but others have toiled as profitably though less famously. The search after fundamental intuitions has led to a curious variety of statements which agree only in the assumption of infallibility; but the result has been the general agreement of liberal preachers in teaching a system of ethics at once free from superstition, bigotry, or asceticism, and at the same time vigorous enough to repress impure desire and encourage active philanthropy. Theology has improved in liberality, as well as in claiming less prominence. Thus the clergy have come into much more friendly relations with the philosophers than in the middle of the century. Our popular preachers quote Emerson; but really they follow, though often unconsciously, the methods of Hegel and Kant. This increases their sympathy with Parker, who has the advantage over Emerson of having believed strongly in personal immortality. His works are circulated by the very denomination which cast him out. The most popular preachers in many sects openly accept him and Emerson among their highest authorities. Transcendentalism has become the foundation of liberal Christianity. This agreement is not, however, necessary and may not be permanent. Hegel's great success was in bringing forward the old dogmas with new claims to infallibility. When some of his disciples showed that his methods were equally well adapted for the destruction of orthodoxy, Schelling gave his last lectures in its defence. The singular fitness of traditions for acceptance as intuitions has been proved, late in the century, by the Rev. Joseph Cook in Boston as well as by many speakers at the Concord School of Philosophy. The reactionary tendency is already so strong that it may yet become predominant. We must not forget that Shelley called himself an atheist, or that among Hegel's most famous followers were Strauss and Renan. Who can say whether unbelief, orthodoxy, or liberal Christianity is the legitimate outcome of this ubiquitous philosophy?