V. Individual experience and the "inner light." What sort of religious insight is thus to be gained. Its limitations. Prospect of an appeal to other sources for aid 26 {x} II INDIVIDUAL EXPERIENCE AND SOCIAL EXPERIENCE AS SOURCES OF RELIGIOUS INSIGHT I. The definition of the religious problem, as given in the former lecture, simplifies our undertaking in certain respects, but seems to complicate it in others. Review of the situation. Outlook for further study 37 II. Outline of the undertaking of the present lecture 41 III. The motives that lead to religion are natural and human. Reasons why the objects of religious insight are nevertheless conceived as superhuman, and, as, for our individual experience, mysterious 44 IV. Can these objects be defined as realities or as "values" that our social experience sufficiently brings to our knowledge? Social experience as a source of religious insight. Its scope and importance 54 V. The inadequacy of social experience as a source of religious insight. Objections urged by tradition, by recent individualism, and by William James 58 VI. The social consciousness as an indispensable factor in religion. The consciousness of guilt as a sense of loneliness. Love as a glimpse of something saving and divine. The mystical aspect of our social consciousness. Despite this mystical aspect of all our better social life, our literal social relations are never sufficient to meet the religious need. The resulting outlook toward still further sources of enlightenment 65 {xi} III THE OFFICE OF THE REASON I. Current objections to the Reason as a source of insight. Intuition vs. Reason. Reason vs. Experience. Usual view of the reason as "abstract" and as "analytic" in its procedure 80 II. But, in common usage, the words "reason" and "reasonable" often refer to something which does not wholly depend upon "abstract thinking" and mere "analysis." The "rule of reason." The concrete use of the reason. Reason as a survey of the connections of experience, as synthetic, and as involving broader intuitions. The alternative: "Either inarticulate intuition or else barren abstract reasoning," is falsely stated. The antithesis: "Either experience or else reason," also involves failure to see how both may be combined. Abstract thinking as a means to an end. This end is the attainment of a new and broader intuition. Relation between "becoming as a little child" and "putting away childish things" 84