But this inner life, with all its distinct manifestations, can cope successfully with the outer world and its forcible inroads, only by developing an inner realm which it extends to an independent world of its own. This does in reality take place. What was at first beside us and apart from us, can be transferred to the soul without merging into it. The antithesis between internal and external values, which at first seemed to disintegrate life, can be overcome, if spiritual endeavour absorbs the object and brings it into reciprocal action with spiritual forces. Where spiritual development is at its highest, life does not fluctuate between the subjective and objective, but unites both in itself, brings them into reciprocal action, and develops one by means of the other. Such a triumph over antitheses is to be seen most clearly in the province of art. Art is not merely capable of copying external objects as exactly as possible, or of rendering with the greatest possible truth the feeling of the individual: really great art must embrace both factors and blend them to a perfect unity. This is how a real work of art is created, which then gives to life an inner expansion and a new reality. As in art, so also in the other provinces human life. In the mutual relation of man to man, the spiritual phase by no means does away with all distinctions, but it exalts us above them, and embraces them all from a higher point of view. Individuals are not to be merged in a hazy and colourless whole, but in rising towards a higher life an inner communion becomes possible, within which even what is alien becomes to a certain extent our own. This enables men to understand each other, to put themselves in the place of one another, to find themselves in others. Man acquires in such communion a vaster self, which is not dependent on one tiny atom, but has a whole world of its own. If scientific research is not to degenerate into barren scepticism, it must also overcome the antithesis of the subjective and the objective. To do this, it assimilates external objects by means of thought, and strives to embrace at the same time both the inner man and the outer world, developing one by means of the other. We observe everywhere this tendency to subject everything to the operation of spiritual forces--to create and develop an inner world. Here all problems are confined to life itself, which is no longer concerned with extraneous matters, but with itself alone. In this inner world, life develops in its own way; it finds its aims and ideals in itself, in its own perfection, in its complete triumph over the antitheses it embraces.