gymnastic and sophistry. Behind all these metaphysical struggles there is still the personal element--the desire to save one's immortality from the wreck. In this it comes into line with the prevailing theology, which again builds on Kant. The pitiful condition of modern psychology is a characteristic result of this state of things. While the empirical physiology and pathology of the brain have made the greatest discoveries, the comparative anatomy and histology of the brain have thrown light on the details of its elaborate structure, and the ontogeny and phylogeny of the brain have proved its natural origin, the speculative philosophy of the schools stands aside from it all, and in its introspective analysis of the functions of the brain will not hear a word about the brain itself. It would explain the working of a most complicated machine without paying any attention to its structure. It is, therefore, not surprising to find that the dualistic theories established by Kant flourish at our universities as they did in the Middle Ages. If the official philosophers, whose formal duty it is to study truth and natural law, still cling to the belief in miracles in spite of all the advance of empirical science, we shall not be surprised to find this in the case of official theology. Nevertheless, the sense of truth has prompted many unprejudiced and honorable theologians to look critically at the venerable structure of dogma, and open their minds to the streaming light of modern science. In the first third of the nineteenth century a rationalistic section of the Protestant Church attempted to rid itself of the fetters of dogma and reconcile its ideas with pure reason. Its chief leader, Schleiermacher, of Berlin, though an admirer of Plato and his dualist metaphysics, approached very close to modern pantheism. Subsequent rationalistic theologians, especially those of the Tübingen school (Baur, Zeller, etc.), devoted themselves to the historical study of the gospels and their sources and development, and thus more and more destroyed the base of Christian superstition. Finally, the radical criticism of David Friedrich Strauss showed, in his _Life of Jesus_ (1835), the mythological character of the whole Christian system. In his famous work, _The Old and New Faith_ (1872), this honorable and gifted theologian finally abandoned the belief in miracles, and turned to natural knowledge and the monistic philosophy for the construction of a rational view of life on the basis of critical experience. This work has lately been continued by Albert Kalthoff. Moreover, many modern theologians (such as Savage, Nippold, Pfleiderer, and other liberal Protestants) have endeavored in various ways to obtain a certain recognition for the claims of progressive science, and reconcile them with theology, while discarding the belief in the miraculous. However, these rationalistic efforts, based on monistic or pantheistic views, are still isolated and apparently without effect.