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 the dogmas of traditional religion. In this sense a man is a "free thinker" if he is not a Christian or a Mussulman or a Buddhist or a Shintoist or a member of any of the other bodies of men who accept some inherited orthodoxy. In Christian countries a man is called a "free thinker" if he does not decidedly believe in God, though this would not suffice to make a man a "free thinker" in a Buddhist country.

I do not wish to minimize the importance of free thought in this sense. I am myself a dissenter from all known religions, and I hope that every kind of religious belief will die out. I do not believe that, on the balance, religious belief has been a force for good. Although I am prepared to admit that in certain times and places it has had some good effects, I regard it as belonging to the infancy of human reason, and to a stage of development which we are now outgrowing.

But there is also a wider sense of "free thought," which I regard as of still greater importance. Indeed, the harm done by traditional religions seems chiefly traceable to the fact that they have prevented free thought in