Humanity unceasingly moves forward from a lower, more partial, and obscure understanding of life, to one more general and more lucid. And in this, as in every movement, there are leaders,—those who have understood the meaning of life more clearly than others,—and of these advanced men there is always one who has, in his words and by his life, expressed this meaning more clearly, accessibly, and strongly than others. This man’s expression of the meaning of life, together with those superstitions, traditions, and ceremonies which usually form themselves round the memory of such a man, is what is called a religion. Religions are the exponents of the highest comprehension of life accessible to the best and foremost men at a given time in a given society; a comprehension towards which, inevitably and irresistibly, all the rest of that society must advance. And therefore only religions have always served, and still serve, as bases for the valuation of human sentiments. If feelings bring men nearer the ideal their religion indicates, if they are in harmony with it and do not contradict it, they are good; if they estrange men from it and oppose it, they are bad. If the religion places the meaning of life in worshipping one God and fulfilling what is regarded as His will, as was the case among the Jews, then the feelings flowing from love to that God, and to His law, successfully transmitted through the art of poetry by the prophets, by the psalms, or by the epic of the book of Genesis, is good, high art. All opposing that, as for instance the transmission of feelings of devotion to strange gods, or of feelings incompatible with the law of God, would be considered bad art. Or if, as was the case among the Greeks, the religion places the meaning of life in earthly happiness, in beauty and in strength, then art successfully transmitting the joy and energy of life would be considered good art, but art which transmitted feelings of effeminacy or despondency would be bad art. If the meaning of life is seen in the well-being of one’s nation, or in honouring one’s ancestors and continuing the mode of life led by them, as was the case among the Romans and the Chinese respectively, then art transmitting feelings of joy at sacrificing one’s personal well-being for the common weal, or at exalting one’s ancestors and maintaining their traditions, would be considered good art; but art expressing feelings contrary to this would be regarded as bad. If the meaning of life is seen in freeing oneself from the yoke of animalism, as is the case among the Buddhists, then art successfully transmitting feelings that elevate the soul and humble the flesh will be good art, and all that transmits feelings strengthening the bodily passions will be bad art.