Many a misconception may have contributed to the definition of this unprepossession. For instance, overlooking the important difference between methodical doubt and serious doubt. Then there is the erroneous opinion that we should and could proceed everywhere in the same way as in the natural sciences. Almost parallel with the progress in the natural sciences grew the doubt of the correctness of the ancient physical and astronomical notion of the world; piece after piece crumbled away under the hand of research; new truths were discovered. In just admiration of these results it was concluded that all provinces of human cognition should be “researched” in the same way, not excepting religion and theories of the world; here, too, science should cast a radical doubt upon everything and discover truth—as if here we had to deal with matters similar to astronomy and physics, in the state they were centuries ago; as if all mankind was still ignorant of the truth and science had to discover it. This right to doubt is claimed especially in the higher questions of religion. Certain cognition by reason is, after all, impossible here, such is the presumption, and therefore, first of all, it is the right and duty of man, as soon as he has attained his intellectual maturity, to shape by doubt his views of the world to the satisfaction of his mind and heart, to win them by a struggle; nor is this true only in the case of the single individual, but also of entire generations. To see problems everywhere, not to have any convictions, this is taken to be true unprepossession. “Man must learn,” so we are told, “that there is no absolute miracle, not even in the domain of the religious life, which supernaturally offers truth at a point or by an institution, but that every man and every era as witnessed by the authority of history must conquer truth by themselves for their own sake and at their own risk” (_E. Troeltsch_, Internationale Wochensch. 1908, 26). Thus the mind of man cannot slake its thirst for positive truth at the divine fountain of revelation, but only by search and research. Such is the cheerful message of this science. “Amid grave crises,” we are told again, “a new concept of science has forced its way to the front since the beginning of the eighteenth century and conquered the universities.” “Science is not a finished system, but a research to be forever under examination” (_A. Harnack_, Die Aufgabe der theol. Facultaeten, 1901, 17).