ndifferent to private purposes as they are to
private desires, and whether these be personal or social in their scope.
Furthermore, the universality of God is recognized in principle in the
rules of worship. For a god of war or agriculture or politics can not be
privately appropriated. If the observance of the principles proper to
these institutions brings success to one, it brings success to all. In
short, a god of nationality must be a god of all nations.

{241}

V

The correction of tutelary religion brings us at length to a type which
may be said to be formally enlightened. Both components of belief, the
ethical and the cosmological, are universalized. I shall call this type,
in its general form, _philosophical religion_, since it recognizes the
unities which systematic reflection defines. It recognizes, on the one
hand, the summing up of life in a universal ideal, and on the other hand,
a summing up of the total environment in some scientifically formulated
generalization. It affirms the priority of justice and good-will over
party interest, and the determination of the world without reference to
special privilege. Religion is now the issue between the good--the
highest good, the good of all--and the undivided cosmos.

Within the limits of philosophical religion thus broadly defined there is
yet provision for almost endless variety of belief. Religions may still
differ in tradition, symbolism, and ritual. They may differ as moral
codes and sentiments differ, and reflect all shades of opinion as this is
determined by discovery and criticism.

But I propose to confine myself to a difference which is at once the most
broad and fundamental, and the most clearly defined in contemporary
controversy. This difference relates to neither {242} ethics nor
cosmology exclusively, but to the religious judgment itself in which
these two are united. How is the universe in its entirety to be
construed with reference to the good? In both of the answers which I
propose to consider it is claimed that goodness in some sense possesses
the world. Hence both may be called _idealisms_. But in one of these
answers, which I shall call _metaphysical idealism_, the cosmological
motive receives the greater emphasis. The good is construed in terms of
being; and, in order that it may be absolutely identified therewith, its
original nature must, if necessary, be compromised. In the other, the
_moral_ motive predominates. I