We have followed Eucken's system developing step by step from the stage of knowing the world up through the evolution of spiritual life in history, in the soul, in art, and in society. Everywhere the investigation has revealed a progressive autonomy and duration of spiritual life in the midst of all the kaleidoscopic aspects of the objects which presented themselves to consciousness. Something spiritual has persisted and evolved in the midst of all the changes, and the changes have been utilised by this deeper potency of the soul. Through the evolution of this spiritual potency changes have been brought about in the external world, in human society, and in the individual soul. This spiritual potency has bent things to subserve its own inherent demands. The union of conation and cognition within the soul has brought forth everything that has happened outside the natural process of the physical world, and much even of that world [p.129] has been made subservient to man. When the attention is turned to this "fact of facts" concerning the work of spiritual life, individually and collectively, it is impossible to consider it as a mere addendum to the natural process, however closely connected it may be with that process. Sufficient has been said to prove the superiority of spiritual life over the whole aspects and manifestations of Nature. The question, then, cannot be laid aside concerning the nature of the life of the spirit in itself. What is it now? What is it capable of becoming? Why should its evolution snap at its highest point? Why cannot the power that has accomplished so much in the history of our world, and has always done this the more efficiently the more a remove from the realm of the sensuous took place--why cannot such a power proceed farther on its course? And what limits can be set to it? The pertinency of such and other questions cannot be doubted. The spiritual life has ascended too high and accomplished too much to be treated with indifference. And yet that is the way it is being treated only too widely to-day. Men hesitate to grant to it a reality of its own because of its close connection with mechanical and chemical elements. They half affirm and half deny its reality. The question arises, What is reality? Eucken agrees with the great idealists of the world that reality in its highest manifestation is [p.130] something that pertains to spirit and meaning rather than to matter and its behaviour.[44] Our rigid clinging to a meaning of reality from the side of its physical history is doubtless a remnant of a race--memory which may be largely physical in its nature. We find a difficulty in conceiving as yet a reality existing in itself--existing in itself though material elements have helped it on its upward course. But even here it is not at all certain that nothing but material elements have operated in this fundamental process. Men have by now known enough of the connection of