The "average" man (that is, one of the immense majority of civilized people who are half sceptics and half believers, and who all, without exception, deplore existence, condemn its organization, and predict universal destruction),--the average man, when we ask him why he continues to lead a life that he condemns, without making any effort towards its amelioration, makes no direct reply, but begins at once to talk about things in general, about justice, about the State, about commerce, about civilization. If he be a member of the police or a prosecuting attorney, he asks, "And what would become of the State, if I, to ameliorate my existence, were to cease to serve it?" "What would become of commerce?" is his demand if he be a merchant; "What of civilization, if I cease to work for it, and seek only to better my own condition?" will be the objection of another. His response always will be in this form, as if the duty of his life were not to seek the good conformable to his nature, but to serve the State, or commerce, or civilization. The average man replies in just the same manner as does the believer or the philosopher. Instead of making the question a personal one, he glides at once to generalities. This subterfuge is employed simply because the believer and the philosopher, and the average man have no positive doctrine concerning existence, and cannot, therefore, reply to the personal question, "What of your own life?" They are disgusted and humiliated at not possessing the slightest trace of a doctrine with regard to life, for no one can live in peace without some understanding of what life really means. But nowadays only Christians cling to a fantastic and worn-out creed as an explanation of why life is as it is, and is not otherwise. Only Christians give the name of religion to a system which is not of the least use to any one. Only among Christians is life separated from any or all doctrine, and left without any definition whatever. Moreover, science, like tradition, has formulated from the fortuitous and abnormal condition of humanity a general law. Learned men, such as Tiele and Spencer, treat religion as a serious matter, understanding by religion the metaphysical doctrine of the universal principle, without suspecting that they have lost sight of religion as a whole by confining their attention entirely to one of its phases.