stence, and the
connection of that experience with practical life, as it is seen in
history, should be taught. If it is done properly it will hold the
pupil's interest, for it can be made to appeal to those same mental
qualities of wonder, curiosity and exploration which draw so many boys
and girls to physical science. But there should be no encouragement of
introspection, none of the false mystery or so-called reverence with
which these subjects are sometimes surrounded, and above all no spirit
of exclusivism.

The pupil should be led to see his own religion as a part of the
universal tendency of life to God. This need not involve any reduction
of the claims made on him by his own church or creed; but the emphasis
should always be on the likeness rather than the differences of the
great religions of the world. Moreover, higher education cannot be
regarded as complete unless the mind be furnished with some _rationale_
of its own deepest experiences, and a harmony be established between
impulse and thought. Advanced pupils should, then, be given a simple and
general philosophy of religion, plainly stated in language which
relates it with the current philosophy of life. This is no counsel of
perfection. It has been done, and can be done again. It is said of
Edward Caird, that he placed his pupils "from the beginning at a point
of view whence the life of mankind could be contemplated as one
movement, single though infinitely varied, unerring though wandering,
significant yet mysterious, secure and self-enriching although tragical.
There was a general sense of the spiritual nature of reality and of the
rule of mind, though what was meant by spirit or mind was hardly asked.
There was a hope and faith that outstripped all save the vaguest
understanding but which evoked a glad response that somehow God was
immanent in the world and in the history of all mankind, making it
sane." And the effect of this teaching on the students was that "they
received the doctrine with enthusiasm, and forgot themselves in the
sense of their partnership in a universal enterprise."[1] Such teaching
as this is a real preparation for citizenship, an introduction to the
enduring values of the world.

[1 Jones and Muirhead: "Life and Philosophy of Edward Caird," pp. 64,
65.]

Every human being, as we know, inevitably tends to emphasize some
aspects of that world, and to ignore others: to build up for himself a
relative universe. The choices which