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      Experience is realistic, not abstract. Psychical life is the fullest, deepest, and richest manifestation of this experience. The New Psychology is content to get its logic from this experience, and not do violence to the sanctity and integrity of the latter by forcing it to conform to certain preconceived abstract ideas. It wants the logic of fact, of process, of life. It has within its departments of knowledge no psycho- statics , for it can nowhere find spiritual life at rest. For this reason, it abandons all legal fiction of logical and mathematical analogies and rules; and is willing to throw itself upon experience, believing that the mother which has borne it will not betray it. But it makes no attempts to dictate to this experience, and tell it what it must be in order to square with a scholastic logic. Thus the New Psychology bears the realistic stamp of contact with life.

      From this general characteristic result most of its features. It has already been noticed that it insists upon the unity and solidarity of psychical life against abstract theories which would break it up into atomic elements or independent powers. It lays large stress upon the will; not as an abstract power of unmotivated choice, nor as an executive power to obey the behests of the understanding, the legislative branch of the psychical government, but as a living bond connecting and conditioning all mental activity. It emphasizes the teleological element, not in any mechanical or external sense, but regarding life as an organism in which immanent ideas or purposes are realizing themselves through the development of experience. Thus modern psychology is intensely ethical in its tendencies. As it refuses to hypostatize abstractions into self-subsistent individuals, and as it insists upon the automatic spontaneous elements in man's life, it is making possible for the first time an adequate psychology of man's religious nature and experience. As it goes into the depths of man's nature it finds, as stone of its foundation, blood of its life, the instinctive tendencies of devotion, sacrifice, faith, and idealism which are the eternal substructure of all the struggles of the nations upon the altar stairs which slope up to God. It finds no insuperable problems in the relations of faith and reason, for it can discover in its investigations no reason which is not based upon faith, and no faith which is not rational in its origin and tendency. But to attempt to give any detailed account of these features of the New Psychology would be to go over much of the recent discussions of ethics and theology. We can conclude only by saying that, following the logic of life, it attempts to comprehend life.