And I further trust the Metaphysicians among you will forgive me if, in order to be intelligible to all, I sometimes speak with a little less than the _akribeia_ at which I might feel bound to aim if I were reading a paper before an avowedly philosophical Society. Reservations, qualifications, and elaborate distinctions must be omitted, if I am to succeed in saying anything clearly in the course of six lectures. Moreover, I would remark that, though I do not believe that an intention to edify is any excuse for slipshod thought or intellectual dishonesty, I am speaking now mainly from the point of view of those who are enquiring into metaphysical truth for the guidance of their own religious and practical life, rather than from the point of view of pure speculation. I do not, for my own part, believe in any solution of the religious problem which evades the ultimate problems of all thought. The Philosophy of Religion is for me not so much a special and sharply distinguished branch or department of {4} Philosophy as a particular aspect of Philosophy in general. But many questions which may be of much importance from the point of view of a complete theory of the Universe can be entirely, or almost entirely, put on one side when the question is, 'What may I reasonably believe about those ultimate questions which have a direct and immediate bearing upon my religious and moral life; what may I believe about God and Duty, about the world and its ultimate meaning, about the soul and its destiny?' For such purposes solutions stopping short of what will fully satisfy the legitimate demands of the professed Metaphysician may be all that is necessary, or at least all that is possible for those who are not intending to make a serious and elaborate study of Metaphysic. I have no sympathy with the attempt to base Religion upon anything but honest enquiry into truth: and yet the professed Philosophers are just those who will most readily recognize that there are--if not what are technically called degrees of truth--still different levels of thought, different degrees of adequacy and systematic completeness, even within the limits of thoroughly philosophical thinking. I shall assume that you are not content to remain at the level of ordinary unreflecting Common-sense or of merely traditional Religion--that you do want (so far as time and opportunity serve) to get to the bottom of things, {5} but that you will be content in such a course as the present if I can suggest to you, or help you to form for yourselves, an outline--what Plato would call the _hypotyposis_ of a theory of the Universe which may still fall very far short of a finished and fully articulated metaphysical system.