680 Causes and Course of Organic Evolution 



largely been responsible for religious wars, religious tenets, 

 and religious bigotry or dogmatism. Equally has it been 

 the means of binding groups of individuals together in highest 

 efforts for the ennobling and beautifying of human life. But, 

 in many such cases as the latter, religion and morals have 

 been viewed as of like origin and of related value. Thus 

 Hopkins says: "No man can be truly religious, further than 

 he is moral." Now we have already accepted it that morals 

 are purely of animal origin, even in their highest expression, 

 that they arise only in a connected social system, and that 

 many of the mentally higher animals show highly moral acts. 

 Either, therefore, such animals share the religious principle, 

 or the author just quoted has mistaken his ground. To this 

 we shall refer again. 



James (211) defines Religion as "the feelings, acts, and 

 experiences of individual men in their solitude, so far as they 

 apprehend themselves to stand in relation to whatever they 

 may consider the divine." Max Muller {212: 188) said: "Re- 

 ligion consists in the perception of the infinite, under such 

 manifestations as are able to influence the moral character 

 of man." Frazer (20 Jf., I: 63) regards it as "a propitiation 

 or conciliation of poivers superior to man [ital. writer] which 

 are believed to direct and control the course of nature and 

 of human life." Again it has been defined as "a belief bind- 

 ing the spiritual nature of man to a supernatural being on 

 whom he is conscious that he is dependent; also the practice 

 that springs out of the recognition of such relations, including 

 the personal life and experience, the doctrine, the duties, and 

 the rites founded on it." 



A frequent definition has been "a mode of knowing and 

 worshipping God," while Seneca defines religion as "to know 

 God and imitate Him." Flint in his "Theism" (p. 32) says: 

 "Religion is man's belief in a being or beings, mightier than 

 himself and inaccessible to his senses, but not indifferent to 

 his sentiments and actions, with the feelings and practices 

 which flow from such belief." 



J. Caird again (213: 296) says: "Religion is the surrender 

 of the finite will to the infinite, the abnegation of all desire, 



