We have seen whence the ideal of a spiritual universe arises. It is unnecessary to prove that the universe is moral. What it is necessary to verify is that a universe exists; for “universe” is an ethical ideal, it is the ethical manifold, or, if we distinguish ethical as concerning relations between man and man, then we may use the term “spiritual” to designate that infinite system of interdependence in which men as ethical units have their place. We begin with the affirmation—Man is an end _per se_. This wonderful affirmation, which the democracies are darkly and confusedly trying to express in political and social arrangements, constitutes the problem of all problems. It is the great datum of ethics, of which ethical theory must give an account. All other data or problems that have been thrust into the foreground—freedom of the will, responsibility, altruistic self-sacrifice—are secondary, in the sense that they depend for their solution on a right conception of man as end _per se_. As possessing worth on his own account he is an ethical unit. Only as a member of the infinite spiritual universe does he possess the two-fold attributes implied in worth—inviolability with respect to outsiders and indefeasible, intrinsic preciousness. Therefore I say that around the individual, the ethical unit, we build up as a necessary postulate the spiritual universe. Man ethically considered carries with him this infinite environment. Does this universe exist or is it a mere figment? It is the product of the reality-producing functions in their ideal completion. It is the necessary postulate required if the idea of right is to have validity, and the idea of right is required by man in so far as he is an agent and not merely a spectator of life. The ethical manifold, the spiritual universe, exists in so far as there is a right. Have we then reinstated the idea of God as existent? Not the idea of God as an individual. We have on the contrary set aside that idea by affirming that manifoldness cannot be derived from unity, that the positing of plurality is just as much a primary function of the mind as the positing of unity. We have discarded the God-idea as the _locus_ of unity, since the unity subsists in the relation of the units. Strictly speaking, we have replaced the God-idea by that of a universe of spiritual beings interacting in infinite harmony. But at this point I must go back for a moment to Kant, using his ideas once more as a foil to make my own more explicit. Wilhelm von Humboldt said of Kant that some of the things he had destroyed would never be rebuilt, and that some of the things he had built would never be destroyed.