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70 take it quite so seriously to heart. But when it was followed years later by yet another repulse, signifying to his view an attitude of mind in orthodox Scotland opposed to any liberty of thought amongst its teachers, Ferrier felt the day for silence was ended, and, wisely or unwisely, he published a hot defence of his position in a pamphlet entitled Scottish Philosophy, the Old and the New. On this occasion the question had risen above the mere discussion of Church and Tests; the whole future of philosophy in Scotland was, he believed, at stake; it was time, he felt, that someone should speak out his mind, and who more suitable than the leader of the modern movement and the one, as he considered it, who had suffered most by his opinions?

Without having lived through the time or seen something of its effects, it would be difficult to realise how narrow were the bounds allowed to speculative thought some forty years ago in Scotland. Since the old days of Moderatism and apathy there had, indeed, been a great revival of interest in such matters as concerned Belief. Men's convictions were intense and sincere; and what had once been a subject of convention and common usage, had now become the one important topic of their lives. So far the change was all for the good; it promoted many important virtues; it made men serious about serious things; it made them realise their responsibilities as human beings. But as those who lived through it, or saw the results it brought about, must also know, it had another side. A certain spiritual self-assurance sprang into existence, which, though it was bred of intense reality of conviction, brought with it consequences of a specially trying kind to those who did not altogether share in it. As so often happens when a