What is thus suggested is not a rash departure from the general point of view of idealism (by its achievements in every field to which it has been applied, "stat mole sua") but a cautious inquiry into the possibility of reaching a conception of the world in which a place can be found at once for the idea of unity and determination and of movement and freedom. Any attempt here to anticipate what the course of an idealism inspired by such a spirit of caution and comprehension is likely to be cannot but appear dogmatic. Yet it may be permitted to make a suggestion. Taking for granted the unity of the world idealism is committed to interpret it as spiritual as a unity of spirits. This is implied in the phrase by which it has sought to signalize its break with Spinozism: "from substance to subject." The universal or infinite is one that realizes itself in finite particular minds and wills, not as accidents or imperfections of it, but as its essential form. These on their side, to be subject in the true sense must be conceived of as possessing a life which is truly their own, the expression of their own nature as self-determinant. In saying subject we say self, in saying self we say free creator. No conception of the infinite can therefore be true which does not leave room for movement, process, free creation. Oldness, sameness, permanence of principle and direction, these must be, otherwise there is _nothing_; but newness of embodiment, existence, realization also, otherwise nothing _is_.