Other recent or contemporary German writers to whom I owe much, are Erwin Rhode, in his exquisite great book, _Psyche_, 2nd ed., 1898; Professor Johannes Volkelt, in his penetratingly critical _Kant’s Erkenntnisstheorie_, 1879; Professor Hugo Münsterberg, in his largely planned although too absolute _Grundzüge der Psychologie_, Vol. I., 1900; Professor Heinrich Rickert, in his admirably discriminating _Grenzen der naturwissenschaftlichen Begriffsbildung_, 1902; and also two friends whose keen care for religion never flags--Professors Rudolf Eucken of Jena and Ernst Troeltsch of Heidelberg. Eucken’s _Lebensanschauungen der grossen Denker_, 1st ed., 1890; _der Kampf um einen geistigen Lebensinhalt_, 1896; and the earlier sections of _der Wahrheitsgehalt der Religion_, 1902, have greatly helped me. And Troeltsch’s _Grund-probleme der Ethik_, 1902, has considerably influenced certain central conceptions of my book, notwithstanding the involuntary, rough injustice manifested by him, especially elsewhere, towards the Roman Church. Among present-day French writers, my book owes most to Professor Maurice Blondel’s, partly obscure yet intensely alive and religiously deep, work _L’Action_, 1893; to Dr. Pierre Janet’s carefully first-hand observations, as chronicled in his _Etat Mental des Hystériques_, 1894; to Monsieur Emil Boutroux’s very suggestive paper _Psychologie du Mysticisme_, 1902; to various pregnant articles of the Abbé L. Laberthonnière in the _Annales de Philosophie Chrétienne_, 1898-1906; and to M. Henri Bergson’s delicately penetrating _Essai sur les Données Immédiates de la Conscience_, 2nd ed., 1898. And amongst living Englishmen, the work is most indebted to Professor A. S. Pringle-Pattison, especially to his eminently sane _Hegelianism and Personality_, 2nd ed., 1893; to Professor James Ward, in his strenuous _Naturalism and Agnosticism_, 1st ed., 1899; to the Reverend George Tyrrell’s _Hard Sayings_, 1898, and _The Faith of the Millions_, 2 vols., 1901, so full of insight into Mysticism; and, very especially, to Dr. Edward Caird, in his admirably wide and balanced survey, _The Evolution of Theology in the Greek Philosophers_, 1904. But further back than all the living writers and friends lies the stimulation and help of him who was later on to become Cardinal Newman. It was he who first taught me to glory in my appurtenance to the Catholic and Roman Church, and to conceive this my inheritance in a large and historical manner, as a slow growth across the centuries, with an innate affinity to, and eventual incorporation of, all the good and true to be found mixed up with error and with evil in this chequered, difficult but rich world and life in which this living organism moves and expands. Yet the use to which all these helps have here been put, has inevitably been my own doing: nowhere except in direct quotations have I simply copied, and nowhere are these helpers responsible for what here appears.