The psychologist finds himself in disagreement with a method of treating religious dogma current amongst many philosophers and theologians who regard it as a purely intellectual matter with an entirely intellectual history. This tradition belongs not only to philosophers and theologians; students of comparative religions have, in the past, erred in the same way. Tylor, for example, lays it down as the first condition for research into primitive religions that “the religious doctrines and practices examined … are treated as belonging to theological systems devised by human reason, without supernatural aid or revelation.” Elsewhere he says that the student will “search for the reasonable thought which once gave life to observances now become in seeming or reality the most abject and superstitious folly.”