[p.96] "Such separation and union of both methods and their corresponding realities make it possible to understand how to overcome inwardly the old antithesis between Idealism and Realism. The fundamental truth of Idealism is that the spiritual contents establish an independence and self-value over against the individual, that they train him with superior energy, and that they are not material for his purely human welfare. In the _noological method_ this truth obtains a full recognition. Realism, however, has its rights in the forward sweep of the specifically human side of life with all its diversions, its constraints, and its preponderantly natural character. Viewed from this standpoint, the main fact is that life is raised out of the idle calm of its initial stages, and is brought into a current; in order to bring this about, much is urgently needful by man, which cannot originate, prior to the appearance of the spiritual estimation of values, but which becomes his when he is set in a strong current; then, on the one hand, anxiety for external existence, division into parties, ambition, etc., and, on the other hand, the mechanism of the psychic life with its association, reproduction, etc., are all seen in a new light. These motive powers would certainly never produce a spiritual content out of man's own ability; such a content is only reachable if the movement of life raises man out of and above the initial performances and the initial motives. No mechanism, [p.97] either of soul or of society, is able to accomplish this; it can be accomplished alone by an inward spirituality in man. Through such a conception, Realism and Idealism are no longer irreconcilable opponents, but two sides of one encompassing life; one may grow alongside the other, but not at the expense of the other. Indeed, the more the content of the spiritual life grows, the more becomes necessary on the side of psychic existence; the more we submerge ourselves in this psychic existence, the greater appears the superiority of the spiritual life."[29] This difference between noeology and psychology is pointed out by Eucken in his delineation of spiritual life along the whole course of its development. The insistence on the reality of life within the region of values, brought forth through the activity of the Will, is shown to be absolutely necessary in order that life may not sink into the level of the mere physical object on the one hand, and into mere subjectivity and momentary changes of consciousness on the other hand. It is a decision at this point which constitutes the great turn to a life of the spirit and to the granting to it of a _self-subsistence_ as real as objects in the external world; it is a turn which includes, further, a new beginning of a remove from the content of the moment and from the impinging of the environment upon the subject; it is a realisation by the mind and [p.98] soul that its own