 A second conclusion was that religious experience is not hermetic, unable to color or affect other experiences. Just a sunset may have an “aesthetic” element or a linguistic remark may have a “moral” tint, there may be a religious coloration of a variety of experiences (ACF, LW9: 9.). Understood in this sense, the “religious” character of experience is an attitude, one lending “deep and enduring support to the processes of living” (ACF, LW9: 15). Dewey analyzed religiosity in this sense by comparing it with a certain kind of coping. Consider three options: (1) one can accommodate an obstacle by merely resigning to put up with the conditions they impose; (2) one can adapt or modify the obstacle’s conditions to one’s liking; finally, (3) one can adjust to the obstacle in such a way that one both changes one’s attitude and alters the conditions. (Consider, as adjustment, the case of of becoming a parent which demands significant changes that encompass both self and environment.) This last option (3) of adjustment is characteristic of religious experience for it is “inclusive and deep seated” and transformative of attitudes in “generic and enduring” ways (ACF, LW9: 12,13). In adjustment, imaginative possibilities are projected and then put into action—both in oneself (wants, aims, ideals) and in surrounding conditions—and the cumulative impact is an evolution of identity (ACF, LW9:  13).[58]