According to this, it would almost seem as though the famous "We" were not only in duty bound to believe in the "All," but also in the naturalist Strauss; in this case we can only hope that in order to acquire the feeling for this last belief, other processes are requisite than the painful and cruel ones demanded by the first belief. Or is it perhaps sufficient in this case that the subject of belief himself be tormented and stabbed with the view of bringing the believers to that "religious reaction" which is the distinguishing sign of the "new faith." What merit should we then discover in the piety of those whom Strauss calls "We"? Otherwise, it is almost to be feared that modern men will pass on in pursuit of their business without troubling themselves overmuch concerning the new furniture of faith offered them by the apostle: just as they have done heretofore, without the doctrine of the rationality of the All. The whole of modern biological and historical research has nothing to do with the Straussian belief in the All, and the fact that the modern Philistine does not require the belief is proved by the description of his life given by Strauss in the chapter,"What is our Rule of Life?" He is therefore quite right in doubting whether the coach to which his esteemed readers have been obliged to trust themselves "with him, fulfils every requirement." It certainly does not; for the modern man makes more rapid progress when he does not take his place in the Straussian coach, or rather, he got ahead much more quickly long before the Straussian coach ever existed. Now, if it be true that the famous "minority" which is "not to be overlooked," and of which, and in whose name, Strauss speaks, "attaches great importance to consistency," it must be just as dissatisfied with Strauss the Coachbuilder as we are with Strauss the Logician.