The pupil should be led to see his own religion as a part of the universal tendency of life to God. This need not involve any reduction of the claims made on him by his own church or creed; but the emphasis should always be on the likeness rather than the differences of the great religions of the world. Moreover, higher education cannot be regarded as complete unless the mind be furnished with some _rationale_ of its own deepest experiences, and a harmony be established between impulse and thought. Advanced pupils should, then, be given a simple and general philosophy of religion, plainly stated in language which relates it with the current philosophy of life. This is no counsel of perfection. It has been done, and can be done again. It is said of Edward Caird, that he placed his pupils "from the beginning at a point of view whence the life of mankind could be contemplated as one movement, single though infinitely varied, unerring though wandering, significant yet mysterious, secure and self-enriching although tragical. There was a general sense of the spiritual nature of reality and of the rule of mind, though what was meant by spirit or mind was hardly asked. There was a hope and faith that outstripped all save the vaguest understanding but which evoked a glad response that somehow God was immanent in the world and in the history of all mankind, making it sane." And the effect of this teaching on the students was that "they received the doctrine with enthusiasm, and forgot themselves in the sense of their partnership in a universal enterprise."[1] Such teaching as this is a real preparation for citizenship, an introduction to the enduring values of the world. [1 Jones and Muirhead: "Life and Philosophy of Edward Caird," pp. 64, 65.]