are not individuals, like the Creator, the Redeemer, and one’s own soul, but nations and institutions. It is of the essence of Protestantism and of German philosophy that religion should gradually drop its supernatural personages and comforting private hopes and be absorbed in the duty of living manfully and conscientiously the conventional life of this world. Not the whole life of the world, however, since gay religions and many other gay things are excluded, or admitted only as childish toys. Positive religion, in fact, disappears, as well as the frivolous sort of worldliness, and there remains only a consecrated worldliness that is deliberate and imposed as a duty. Just as in pantheism God is naturalised into a cosmic force, so in German philosophy the Biblical piety of the earlier Protestants is secularised into social and patriotic zeal.
German philosophy has inherited from Protestantism its earnestness and pious intention; also a tendency to retain, for whatever changed views it may put forward, the names of former beliefs. God, freedom, and immortality, for instance, may eventually be transformed into their opposites, since the oracle of faith is internal; but their names may be kept, together with a feeling that what will now bear those names is much more satisfying than what they originally stood for. If it should seem that
