s _Critical Philosophy of Kant_, 1889, and especially
his _Evolution of Religion_, 1892, marked the coming change more
definitely than did any of the labours of his brother. Thomas Hill Green
gave great promise in his _Introduction to Hume_, 1885, his _Prolegomena
to Ethics_, 1883, and still more in essays and papers scattered through
the volumes edited by Nettleship after Green's death. His contribution
to religious discussion was such as to make his untimely end to be
deeply deplored. Seth Pringle-Pattison's early work, _The Development
from Kant to Hegel_, 1881, still has great worth. His _Hegelianism and
Personality_, 1893, deals with one aspect of the topic which needs ever
again to be explored, because of the psychological basis which in
religious discussion is now assumed.

JAMES

The greatest contribution of America to religious discussion in recent
years is surely William James's _Varieties of Religious Experience_,
1902. The book is unreservedly acknowledged in Britain, and in Germany
as well, to be the best which we yet have upon the psychology of
religion. Not only so, it gives a new intimation as to what psychology
of religion means. It blazes a path along which investigators are
eagerly following. Boyce, in his Phi Beta Kappa address at Harvard in
1911, declared James to be the third representative philosopher whom
America has produced. He had the form of philosophy as Emerson never
had. He could realise whither he was going, as Emerson in his
intuitiveness never did. He criticised the dominant monism in most
pregnant way. He recurred to the problems which dualism owned but could
not solve. We cannot call the new scheme dualism. The world does not go
back. Yet James made an over-confident generation feel that the
centuries to which dualism had seemed reasonable were not so completely
without intelligence as has been supposed by some. No philosophy may
claim completeness as an interpretation of the universe. No more
conclusive proof of this judgment could be asked than is given quite
unintentionally in Haeckel's _Weltrathsel_.

At no point is this recall more earnest than in James's dealing with the
antithesis of good and evil. The reaction of the mind of the race, and
primarily of individuals, upon the fact of evil, men's consciousness of
evil in themselves, their desire to be rid of it, their belief that
there is a deliverance from it and that they have found that
deliverance, is for James the poin