In another strain, it is sometimes alleged that psychology is simply a new head set upon the body of ancient Roman stoicism. But it must be remembered that the detachment which the Stoics cultivated lacked all the elements of a scientific inquisitiveness. It was marked chiefly by a sweet indifference and unconcern, traits which were derived from the belief that Reason which ruled the world was interested only in the headlines of universal news. The psychologist, far from being indifferent to the most transient phenomena of human experience, regards them most steadfastly. Nevertheless, he endeavors to maintain an equality of interest in all human affairs, knowing full well that as soon as he takes sides, he loses his sense of the proportions of the whole. Unlike the Stoic, he admits the reality and inevitableness of pain and anguish; yet while he studies these phenomena, he keeps a sharp lookout lest his personal equation obtrude itself in the shape of sympathetic sorrows,—these he steadfastly refuses to add to his report of the objective facts. Nevertheless, it is conceivable that had not the elements of stoic indifference been a basic capacity of human protoplasm, the psychological attitude might not have been evolved. Curiously enough, psychology has been both defended and attacked on the basis of its supposed kinship with certain doctrines of Jesus, as, for example, the Golden Rule. No psychologist is greatly interested in any debate carried out on these lines. When Edwin Holt’s “The Freudian Wish” first appeared a few years ago, some caustic reviewer accused its author of “having gotten religion in the form of Freud.” It is doubtful whether anyone, be he Christian or non-Christian, would regard such a remark either as a help or a hindrance to the acceptance of psychology as a contribution to the technique of ethics. As far as the Golden Rule is concerned, its relations to scientific method may be briefly indicated by saying that while this maxim can be interpreted to imply a kind of other-regard which seems to possess the elements of scientific detachment, yet other things must also be considered before final judgment is passed. For this hypothetical imperative,—“_Whatsoever ye would_ that men should do unto you, do ye even so unto them,”—is only possible of application among equals of intellect or of sentiment, and it can be used then only by a forehanded and judicious person, one with discriminative sympathies, and able to mature his wishes into wills. Psychology ventures to make no universal rules of conduct, especially since it must first take an inventory of human nature in order to find out what rules there are to which man will give his uncoerced and unconscious loyalty.