reproduce in himself; indeed religion, of this type, he readily rejects as fanaticism. Here lay the limit both of his own nature and of his own times.”[307] The rich mind of Prof. Troeltsch is, perhaps, more entirely just: “As Kant’s theory of knowledge is throughout dependent upon the state of contemporary psychology, so also is his theory of religious knowledge dependent upon the psychology of religion predominant in his day. Locke, Leibniz, Pascal had already recognized the essentially practical character of all religion; and since their psychology was unable to conceive the ‘practical’ otherwise than as the moral, it had looked upon Religion as Morality furnished forth with its metaphysical concomitants. And as soon as this psychology had become the very backbone of his conception of Religion, Morality gained an entirely one-sided predominance over Kant’s mind,--considerably, indeed, beyond his own personal feelings and perceptions.” For he remains deeply penetrated by “the conceptions of Regeneration and Redemption; the idea of divine Grace and Wisdom, which accepts the totality of a soul’s good disposition in lieu of that soul’s ever defective single good works; the belief in a Providence which strengthens the Good throughout the world against Evil; adoring awe in face of the majesty of the Supersensible”: and “all these” conceptions “are no more simply moral, they are specifically religious thoughts.”[308] Such a fuller conception of religion is admirably insisted on by that penetrating philosopher and historian of philosophy, Prof. Windelband: “Actual Religion, in its complete reality, belongs to all the spheres of life, and yet transcends them all, as something new and _sui generis_. It is first an interior life--an apprehending, cognizing, feeling, willing, accomplishing. But this accomplishing leads it on to being also an exterior life: an acting out, according to their various standards, of such feeling and willing; and an outward expression of that inner life in general, in ritual acts and divine worship. Yet this worship takes it beyond the little circle of the individual, and constitutes the corporate acts of a community, a social, external organization with visible institutions. And yet Religion ever claims to be more than the whole series of such empirical facts and doings, it ever transcends mere earthly experience, and is an intercourse with the inmost nature and foundation of all reality; it is a life in and with God, a metaphysical life. All these elements belong to the complete concept of actual religion.”[309] I would add, that they each stimulate the other, the external, _e.g._ being not only the expression of the awakened internal, but also the occasion of that awakening.