study philosophy is supposed to know something before he leaves its
walls, whatever else he may or may not know.

It should be remarked, again, that there is commonly supposed to be a
peculiarly close relation between philosophy and religion. Certainly,
if any one about a university undertakes to give a course of lectures
on theism, it is much more apt to be the professor of philosophy than
the professor of mathematics or of chemistry. The man who has written
an "Introduction to Philosophy," a "Psychology," a "Logic," and an
"Outlines of Metaphysics" is very apt to regard it as his duty to add
to the list a "Philosophy of Religion." The students in the
theological seminaries of Europe and America are usually encouraged, if
not compelled, to attend courses in philosophy.

Finally, it appears to be definitely accepted that even the disciplines
that we never think of classing among the philosophical sciences are
not wholly cut off from a connection with philosophy. When we are
occupied, not with adding to the stock of knowledge embraced within the
sphere of any special science, but with an examination of the methods
of the science, with, so to speak, a criticism of the foundations upon
which the science rests, our work is generally recognized as
philosophical. It strikes no one as odd in our day that there should
be established a "Journal of Philosophy, Psychology, and Scientific
Methods," but we should think it strange if some one announced the
intention to publish a "Journal of Philosophy and Comparative Anatomy."
It is not without its significance that, when Mach, who had been
professor of physics at Prague, was called (in 1895) to the University
of Vienna to lecture on the history and theory of the inductive
sciences, he was made, not professor of physics, but professor of
philosophy.