As this wish is entirely justified and as our position is somewhat supported by his psychological treatment of enlightenment, we shall comply with his wish and seek to grasp the meaning of his statements on the religious nature of enlightenment in their entirety, not as isolated sentences. We even go a step farther than Professor Lazarus, by extending to understanding what he says about enlightenment, viz., that genuine knowledge and enlightenment must, so to say, take their departure from religious motives. But we differ a little as to what motives are religious. Lazarus refers, so far as I can see, to ideas and the ideal, while we, thanks to the positive outcome of philosophy, understand the terms _religion_ and _religious_ to refer to the universal interdependence of things. Obviously the dividing line between heat and cold is drawn by the human mind. The point selected for this purpose is the freezing point of water. One might just as well have selected any other point. Evidently the dividing line between that which is religious and that which is irreligious is as indeterminate as that between hot and cold. Neither any university nor any usage of language can decide that, nor is the pope a scientific authority in the matter. It is mainly due to the socalled historical school that a thing is considered not alone by its present condition, but by its origin and decline. What, then, is religion and religious? The fetish cult, the animal cult, the cult of the ideal and spiritual creator, or the cult of the real human mind? Where are we to begin and where to end? If the ancient Germans regarded the great oak as sacred and religious, why should not art and science become religious among the modern Germans? In this sense, Lazarus is correct. The "enlightenment" which was headed in France by Voltaire and the encyclopedists, in Germany by Lessing and Kant, the "enlightenment" which came as a struggle for reason and against religion, was then in fact a struggle for religion, not against it. By this means one may make everything out of anything. But this has to be learned first in order to recognize how our mind ought to be adjusted, so that it may perceive that not only everything is everything, but that each thing also has its own place. We wish to become clear in our minds how it is possible, and reconcilable with sound conception, that such an anti-religious struggle as that carried on during that period of "enlightenment" can nevertheless be a struggle for and in the interest of religion. We wish to find out how one may abolish religion and at the same time maintain it.