the logical conditions with complete impartiality. But the ulterior question remains, whether, so far as science is concerned, it is here possible to point any inference at all: the whole orbit of human knowledge may be too narrow to afford a parallax for measurements so vast. Yet even here, if it be true that the voice of science must thus of necessity speak the language of agnosticism, at least let us see to it that the language is pure; let us not tolerate any barbarisms introduced from the side of aggressive dogma. So shall we find that this new grammar of thought does not admit of any constructions radically opposed to more venerable ways of thinking; even if we do not find that the often-quoted words of its earliest formulator apply with special force to its latest dialects—that if a little knowledge of physiology and a little knowledge of psychology dispose men to atheism, a deeper knowledge of both, and, still more, a deeper thought upon their relations to one another, will lead men back to some form of religion, which, if it be more vague, may also be more worthy than that of earlier days.