=Astrology and the Like.=--It is presumable that the objects of the religious, moral, aesthetic and logical notions pertain simply to the superficialities of things, although man flatters himself with the thought that here at least he is getting to the heart of the cosmos. He deceives himself because these things have power to make him so happy and so wretched, and so he evinces, in this respect, the same conceit that characterises astrology. Astrology presupposes that the heavenly bodies are regulated in their movements in harmony with the destiny of mortals: the moral man presupposes that that which concerns himself most nearly must also be the heart and soul of things. 5 =Misconception of Dreams.=--In the dream, mankind, in epochs of crude primitive civilization, thought they were introduced to a second, substantial world: here we have the source of all metaphysic. Without the dream, men would never have been incited to an analysis of the world. Even the distinction between soul and body is wholly due to the primitive conception of the dream, as also the hypothesis of the embodied soul, whence the development of all superstition, and also, probably, the belief in god. "The dead still live: for they appear to the living in dreams." So reasoned mankind at one time, and through many thousands of years. 6 =The Scientific Spirit Prevails only Partially, not Wholly.=--The specialized, minutest departments of science are dealt with purely objectively. But the general universal sciences, considered as a great, basic unity, posit the question--truly a very living question--: to what purpose? what is the use? Because of this reference to utility they are, as a whole, less impersonal than when looked at in their specialized aspects. Now in the case of philosophy, as forming the apex of the scientific pyramid, this question of the utility of knowledge is necessarily brought very conspicuously forward, so that every philosophy has, unconsciously, the air of ascribing the highest utility to itself. It is for this reason that all philosophies contain such a great amount of high flying metaphysic, and such a shrinking from the seeming insignificance of the deliverances of physical science: for the significance of knowledge in relation to life must be made to appear as great as possible. This constitutes the antagonism between the specialties of science and philosophy. The latter aims, as art aims, at imparting to life and conduct the utmost depth and significance: in the former mere knowledge is sought and nothing else--whatever else be incidentally obtained. Heretofore there has never been a philosophical system in which philosophy itself was not made the apologist of knowledge [in the abstract]. On this point, at least, each is optimistic and insists that to knowledge the highest utility must be ascribed. They are all under the tyranny of logic, which is, from its very nature, optimism. 7