been once between the citizen and the non-citizen of the old pagan world. But the main feature is the anti-historical vision of life that made men incapable of suspecting first the social origin of the religious notions which had flourished from pre-historic time, then the impossibility of introducing social partitions in the life of the Mind. Of religion they only saw its practical organisation in the different churches; of the need from which the pre-Christian forms of religion had sprung they had not the slightest suspicion. The rough and obscure notion they had of the Middle Ages was too often identified with religion and they had no possibility of realising the part played by the Church to keep the objectivity of a religious creed as a counterpoise to the anarchy-breeding self-assertion of man. Christianity had revealed the profound humanity, that is to say spirituality, of the world, and Man, feeling himself to be the main agent of God in the world, realised his subjective importance. Only God had remained above him—only the notion of God’s presence could enforce objective law. It is not the Decalogue and the Church’s precepts which are meant here. It is the recognition, essential to religion, of a reality existing besides his own self that compels man to realise such objectivity of law. St. Paul laid an emphatic stress on the fact. But the _caritas sibi_ is that which raises the subject, raises us and enlarges our capacity until we are capable of taking in the object, all that we are not, the world in short; what modern philosophy calls the not-self. When man does realise this objectivity, this distinction of the world from him, his attitude is that of respect not only towards God but towards the world. Thus we have the religiousness, that Fascism is striving to enforce until it will pervade the whole of life, practical and theoretical life, since it does not part them. This notion of religiousness, however, is ultra-modern, and could not have been conceived in pre-Kantian days, in pre-Hegelian, pre-Gentilian days. It is not mediæval by any means, and Illuminism is one of the stages through which Mind has had to pass, to realise a subject capable of taking in the object without going back to Pagan objectivism. For this objective world must at all cost be such through subjective objectivity. If it is to remain a Christian world in its very objectivity it must remain a human world, the world of man, the world of the subject whose religious recognition of his not-self is a supreme self-assertion. * * * * * Before the end of the century Reason fell from her enthroned glory, and sentiment was glorified as the purest activity of man’s soul. So that the century of light ended by raising the less rational motives of man’s life to semi-divine honours. This reaction was due to the unilateral dogmatism assumed by philosophy in France owing to the political circumstances of the country.