less ghostly forms of Law and the unfolding in History of Absolute Value and Purpose. The two worlds of Kant were too far away from each other. The later idealistic world constructions crumbled; but their debris supplied material with which to fill in the middle regions between the Kantian worlds of sense and of reason. This, I repeat, is their lasting contribution to present German culture. Where Kantianism has not received a filling in from the philosophy of history and the State, it has remained in Germany, as elsewhere, a critique of the methodology of science; its importance has been professional rather than human. * * * * * In the first lecture we set out with the suggestion of an inquiry into the influence of general ideas upon practical affairs, upon those larger practical affairs called politics. We appear to have concluded with a conviction that (in the instance before us at least) politics has rather been the controlling factor in the formation of philosophic ideas and in deciding their vogue. Yet we are well within limits when we say that ideas which were evoked in correspondence with concrete social conditions served to articulate and consolidate the latter. Even if we went so far as to say that reigning philosophies simply reflect as in a mirror contemporary social struggles, we should have to add that seeing one's self in a mirror is a definite practical aid in carrying on one's undertaking to its completion. When what a people sees in its intellectual looking glass is its own organization and its own historic evolution as an organic instrument of the accomplishment of an Absolute Will and Law, the articulating and consolidating efficacy of the reflection is immensely intensified. Outside of Germany, the career of the German idealistic philosophy has been mainly professional and literary. It has exercised considerable influence upon the teaching of philosophy in France, England and this country. Beyond professorial circles, its influence has been considerable in theological directions. Without doubt, it has modulated for many persons the transition from a supernatural to a spiritual religion; it has enabled them to give up historical and miraculous elements as indifferent accretions and to retain the moral substance and emotional values of Christianity. But the Germans are quite right in feeling that only in Germany is this form of idealistic thinking both indigenous and widely applied.