and inhumanity in belief, are great evils, against which the young people of our time need to be guarded quite as much as men needed to be guarded against such evils in the days either of the Sophists or of the Inquisitors. For, in one guise or another, speaking the language of old or of new faith or unfaith, Sophists and Inquisitors we have always with us, either corrupting or oppressing the youth. The methods of our author, as set forth in this book, make for liberty together with seriousness, for self-expression together with reverence, for thoughtfulness together with a sense of deeper values. And in so far the book is a success as a model of the way in which our new problems must be met when we have to deal with the young. If one undertakes to consider such topics with a class as youthful and at the same time as enlightened as the “Seekers,” the dilemma is obvious. One must indeed be more or less dogmatic in tone about at least some central interest; one must make use of the persuasive power of a teacher’s personal influence; or else one will lead to no definite results. On the other hand, if one propounds one’s dogmas merely as the traditional teacher of religion has always done by saying: “This is our faith. This is what you should believe,”—one is then in no case teaching philosophy, and one is hardly helping the young people to “seek.” Moreover, such mere dogmas, addressed to young people in whom the period of “enlightenment” has already begun, will tend to awaken in their minds new doubts and objections, rather than to convey to them the positive truth, even if one’s own dogmas happen to be true. Hence arises a problem of instruction which cannot be solved in the case of these “Seekers” as we teachers of philosophy often try nowadays to solve our analogous problems in dealing with older pupils in college. Some of us meet our own problems with the older students by directly disclaiming all authority to control their convictions, by asking them to become as self-critical and independent as they can, and by stating our own opinions with the intent _not_ to make disciples, but to enable our students to form their own personal judgments through the very sympathy with our efforts to be reflective, self-critical and constructive. Thus we do not try to convey a faith so much as to help our students to their own spiritual independence.