e. The growth of the mind, which may be traced in the histories of
religions and philosophies and in the thoughts of nations, is one of the
deepest and noblest modes of studying it. Here we are dealing with the
reality, with the greater and, as it may be termed, the most sacred part of
history. We study the mind of man as it begins to be inspired by a human
or divine reason, as it is modified by circumstances, as it is distributed
in nations, as it is renovated by great movements, which go beyond the
limits of nations and affect human society on a scale still greater, as it
is created or renewed by great minds, who, looking down from above, have a
wider and more comprehensive vision. This is an ambitious study, of which
most of us rather 'entertain conjecture' than arrive at any detailed or
accurate knowledge. Later arises the reflection how these great ideas or
movements of the world have been appropriated by the multitude and found a
way to the minds of individuals. The real Psychology is that which shows
how the increasing knowledge of nature and the increasing experience of
life have always been slowly transforming the mind, how religions too have
been modified in the course of ages 'that God may be all and in all.' E
pollaplasion, eoe, to ergon e os nun zeteitai prostatteis.

f. Lastly, though we speak of the study of mind in a special sense, it may
also be said that there is no science which does not contribute to our
knowledge of it. The methods of science and their analogies are new
faculties, discovered by the few and imparted to the many. They are to the
mind, what the senses are to the body; or better, they may be compared to
instruments such as the telescope or microscope by which the discriminating
power of the senses, or to other mechanical inventions, by which the
strength and skill of the human body is so immeasurably increased.

II. The new Psychology, whatever may be its claim to the authority of a
science, has called attention to many facts and corrected many errors,