THE UNITY OF MENTAL SCIENCE 587 



esting and effective. It is high time that mental perversions should 

 be represented by chairs in our medical schools, especially if they 

 are to make headway against quacks and mind-curists, save the 

 profession from some of the tragic experiences just recorded so 

 vividly in the confessions of Veresaeff teach the medical student 

 that there is something to be learned outside bacteriology and 

 anatomy, and qualify him to dominate the mind as well as the 

 body of his patient, particularly in a land and age when psychic and 

 nervous complications are more and more involved in diseases. 

 We should not forget the old adage of Hippocrates, "God-like is the 

 doctor who is also a philosopher," which will also bear reversing, 

 and if the psychologist does not study very much anatomy, save 

 the brain and its general structure, the new conception of which 

 he should know, he must give much attention to physiology, and 

 have its latest results accessible. At least the psychiatric clinic 

 where nature performs her tragic experiments should always supple- 

 ment those of the laboratory. 



All religions tend to decay, and must be incessantly revived 

 and newly dispensed lest they become raucous and weazened in 

 dogma, conventionalized in rites and rituals, and lose power over 

 individuals, communities, and nations, and become divorced from 

 science and life. The multiform symptom-groups of religious path- 

 ology are a sad but fascinating chapter only just beginning to be 

 written. Sacrifice and totemism, the faith and prayer states of 

 mind, asceticism, renunciation, miracles of healing, psychology 

 of sects, Sabbath, saints, vows, and oaths, the conviction of sin, 

 confession, ecstatic states, worship, the God idea in its many forms, 

 the relations between religion and morals, these and many more old 

 problems, as they begin to be restated in psychological terms, beam 

 with a new light, like the cherub faces in old canvases, awaiting 

 reincarnation, which they must have if religion is ever to be again 

 made interesting and influential for cultivated men. These themes 

 demand a treatment quite apart from any problems of historicity, 

 and should especially be represented in our theological schools, 

 whose pupils ought to have some conception of what the soul they 

 try to save is. Even the so-called philosophy of religion repre- 

 sented by Ritschl and his divergent pupils has not got beyond 

 the restatement of judgments of worth as suggested by Kant's 

 practical critique. 



In fine, revolutionizing as the thesis may seem to many, I be- 

 lieve psychology should now be dominantly inductive and prac- 

 tical. Even the old systems, grand as they were, must, as I said, 

 be treated as data of a higher order, whose makers thought they 

 were doing one thing, but turned out to have done something very 

 different. Instead of laying bare the constitution of the universe, 



