And when we at last stand man to man in full freedom, no longer as psycho-physical constructions but as free personalities, and when we debate and try to convince each other, will you deny that Jove stands behind each of us and Jove nods to Jove when we meet? Would it even have a meaning for us to go on with our talk, should we try at all to convince each other if you thought and I thought, each one for himself, that our will is only our personal will, that there is no over-individual will, no Oversoul behind us? Can we discuss at all if we do not presuppose that there is really a truth which we are seeking in common, that there are certain judgments which we are bound to will, which we are obliged to affirm, which we will, but not as individuals, and of which we take for granted that every one whom we acknowledge at all as a personality must will them too; and if you come with the flippant air of the sceptic and tell me, "No, there is no truth, all is only as it appears to me, there is no objective truth," do you not contradict yourself, are you not saying that at least this, your own statement, expresses objective truth; that you will this with a faith and belief that this will of yours is an over-individual will which is, as such, a duty, an obligation for every one who thinks? Every escape is futile. And all the over-individuality that lives in our will towards truth comes to us again in our will towards morality. Do not say sceptically that there is no absolute obligation, that you do not feel bound by an over-individual will in your action, that you will do in every moment what pleases you individually. You cannot even speak this sceptical word without contradicting yourself again, as you demand through the fact of your saying it that we believe that you speak the truth and that you thus feel yourself bound not to lie. If you leave us doubtful whether your word was not a lie, the word itself cannot have any meaning. Do not try to dodge the Oversoul. Men live and fight in its purposes, and men descend to meet. It is as Emerson said, "At first delighted with the triumph of the intellect, we are like hunters on the scent and soldiers who rush to battle; but when the game is run down, when the enemy lies cold in his blood at our feet, we are alarmed at our solitude." Let the sociologists triumphantly reduce the ideals to necessary social products of evolution in the same spirit in which the psychologist eliminates the freedom of the individual; but let us never forget that such a social mechanism is as much an artificial construction necessary for its purposes as is the psycho-physical mechanism of individuality. In that reality with which history deals, in which our freedom lies, there our over-individual will comes from deeper ground than from the soil and the food and the climate. Our logical obligations, our ethical duties, our æsthetic appreciations, our religious revelations, in reality they do not come