Such is the religion of nationalism, {240} sectarianism, of sustained but narrow purpose. I shall not attempt to formulate exhaustively the ideas through which this religion has been corrected. It is clear that its defect lies in its partisanship. All forms of partisanship yield slowly but inevitably to the higher conception of social solidarity. Such enlightenment reflects a recognition of community of interest, and a widening of sympathy through intercourse and acquaintance. Tutelary religion, in short, is corrected through the validity of the ethical principles of justice and good-will. The cosmological correction of this type of religion is due to the same enlightenment that discredits superstition, a knowledge, namely, of the systematic unity of the cosmos. The laws of nature are as indifferent to private purposes as they are to private desires, and whether these be personal or social in their scope. Furthermore, the universality of God is recognized in principle in the rules of worship. For a god of war or agriculture or politics can not be privately appropriated. If the observance of the principles proper to these institutions brings success to one, it brings success to all. In short, a god of nationality must be a god of all nations. {241} V The correction of tutelary religion brings us at length to a type which may be said to be formally enlightened. Both components of belief, the ethical and the cosmological, are universalized. I shall call this type, in its general form, _philosophical religion_, since it recognizes the unities which systematic reflection defines. It recognizes, on the one hand, the summing up of life in a universal ideal, and on the other hand, a summing up of the total environment in some scientifically formulated generalization. It affirms the priority of justice and good-will over party interest, and the determination of the world without reference to special privilege. Religion is now the issue between the good--the highest good, the good of all--and the undivided cosmos. Within the limits of philosophical religion thus broadly defined there is yet provision for almost endless variety of belief. Religions may still differ in tradition, symbolism, and ritual. They may differ as moral codes and sentiments differ, and reflect all shades of opinion as this is determined by discovery and criticism.