"In our own day and country, the notion of souls of beasts is to be seen dying out. Animism, indeed, seems to be drawing in its outposts, and concentrating itself on its first and main position, the doctrine of the human soul. This doctrine has undergone extreme modification in the course of culture. It has outlived the almost total loss of one great argument attached to it - the objective reality of apparitional souls or ghosts seen in dreams and visions. The soul has given up its ethereal substance, and become an immaterial entity, "the shadow of a shade." Its theory is becoming separated from the investigations of biology and mental science, which now discuss the phenomena of life and thought, the senses and the intellect, the emotions and the will, on a groundwork of pure experience. There has arisen an intellectual product whose very existence is of the deepest significance, a "psychology" which has no longer anything to do with "soul." The soul's place in modern thought is in the metaphysics of religion, and its especial office there is that of furnishing an intellectual side to the religious doctrine of the future life.
Such are the alterations which have differenced the fundamental animistic belief in its course through successive periods of the world's culture. Yet it is evident that, notwithstanding all this profound change, the conception of the human soul is, as to its most essential nature, continuous from the philosophy of the savage thinker to that of the modern professor of theology. Its definition has remained from the first that of an animating, separable, surviving entity, the vehicle of individual personal existence. The theory of the soul is one principal part of a system of religious philosophy which unites, in an unbroken line of mental connexion, the savage fetish-worshipper and the civilized Christian. The divisions which have separated the great religions of the world into intolerant and hostile sects are for the most part superficial in comparison with the deepest of all religious schisms, that which divides Animism from Materialism."
- Primitive Culture, Sir Edward Burnett Tylor
Since I don't know of any religion which subscribes to materialism (as opposed to animism), I'm not sure how this is considered a religious schism, unless it is one between the religious and the irreligious, the latter of whom, historically speaking, have been few in number and many of whom have paid at least lip service to the prevailing animistic mindset.
(See also: Philosophical Perspectives on Behavior: From Animism to Materialism, a chapter from "The Things We Do: Using the Lessons of Bernard and Darwin to Understand the What, How, and Why of Our Behavior" by Gary Cziko, which concludes:
"The world today is divided along many lines. One of the most obvious is the line dividing the wealthy, industrialized countries of Europe, North America, and Oceania from the poorer, less industrialized countries of much of the rest of the world. Perhaps less obvious, but just as striking, is the line separating materialist (physical, natural) methodologies and beliefs of science and scientists from overwhelmingly psychic (spiritual, supernatural) or dualist methodologies and beliefs of the rest of the world’s human population. While science is now thoroughly materialistic in orientation and methodology, most individuals doubt that life, its origin, its meaning, and its experiences can be accounted for by physical properties of matter, energy, and their interaction, and hence believe in a God or gods, spirits, angels, paranormal happenings, and other supernatural entities and phenomena."
As a side note, it seems this was put online by the author of the book, who teaches at UIUC. How charitable of him.)