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 distinction in tonality lies on the surface. Modern philosophy is tinged with subjectivism, as against the objective attitude of the ancients. The same change is to be seen in religion. In the early history of the Christian Church, the theological interest centred in discussions on the nature of God, the meaning of the Incarnation, and apocalyptic forecastes of the ultimate fate of the world. At the Reformation, the Church was torn asunder by dissension as to the individual experiences of believers in respect to justification. The individual subject of experience had been substituted for the total drama of all reality. Luther asked, ‘How am I justified?’; modern philosophers have asked, ‘How do I have knowledge?’ The emphasis lies upon the subject of experience. This change of standpoint is the work of Christianity in its pastoral aspect of shepherding the company of believers. For century after century it insisted upon the infinite worth of the individual human soul. Accordingly, to the instinctive egotism of physical desires, it has superadded an instinctive feeling of justification for an egotism of intellectual outlook. Every human being is the natural guardian of his own importance. Without a doubt, this modern direction of attention emphasises truths of the highest value. For example, in the field of practical life, it has abolished slavery, and has impressed upon the popular imagination the primary rights of mankind.

Descartes, in his Discourse on Method, and in his Meditations, discloses with great clearness the general conceptions which have since influenced modern philosophy. There is a subject receiving experience: in the Discourse this subject is always mentioned in the