“Hope,” he says. The second of the virtues, once set between Faith and Charity, is here involved to express the author’s reaction to the prospect that some day all the movements of the inner life may be reduced to the level of so many warping planks exposed to variations in humidity and to changing temperatures. The modern temper, as it exists in the minds of those who seek to create and control it, certainly seems to have become emotionally adjusted to an abandonment of the classic idea of dignity. Heretofore man has based his pride chiefly upon his intelligence, the freedom of his will, his possession of a soul, and his conviction that he was made in the image of God. But according to the materialists, no mind, no will, no soul exists, and God is merely the “behavior of the universe.”[2] “There is no such thing as mind in the old sense of the word,” says J. B. Eggen.[3] And what is it in the new sense of the word? “It cannot be considered as ... separate from the body,” Mr. Eggen goes on. Is it the brain, then--the brain in the old sense of the word? By no means. “The mind is not a thing with which we react, it is a form of reaction. We do not think with our brain; there is nothing inside the brain but a lot of neurones.” The mind cannot be considered as separate from the body, neither do we think without brain. With what, then, do we think? Obviously we do not think at all in the old sense of the word. Thinking, we are about to be told, is only a collection of motions. And he who “thinks” the theory cannot be made plausible has yet to read Eggen’s illustrious masters. But is this science? That same science which has transformed the appearance of the world and given us the telegraph, the telephone, the phonograph, the automobile, the electric light, the air-plane, radio, and television? We shall see. “The Approaching Crisis” would seem to be well named, and in it Mr. Wieman, who is also the author of “Religious Experience and the Scientific Method,” informs us that the decline of religion has been largely due to its “inadequate adjustment to scientific method and discovery.” Adding, “At the present time it is research in the field of psychology and sociology which is demanding a transformation in our thinking,”--that is, in our notions. Psychology is unquestionably the most popular form of that “challenge to fundamental beliefs” of which so much is heard. And Dr. John B. Watson, editor of the _Journal of Experimental Psychology_, and formerly Professor of Psychology at Johns Hopkins, makes all former challenges seem weak, for he says--in the first chapter of his “Psychology from the Standpoint of a Behaviorist”: