The physicist, we said, speaks of the world of objects in so far as they belong to every possible subject, and are material for a merely passive spectator. Of course the pure experience does not offer us anything of that kind. We insisted that the objects of our real life are objects of our will and of our attitudes, and are at the same time undifferentiated into the physical things outside of us and the psychical ideas in us. To reach the abstraction of the physicist, we have thus to cut loose the objects from our will and to separate the over-individual elements from the individual elements. Both transformations are clearly demanded by our logical aims. As to the cutting loose from our will, it means considering the object as if it existed for itself, as if it were a mere passively given material and not a material of our personal interests. But just that is needed. We want to find out how far we have to submit ourselves to the object. If we want to live our life, we must adjust our attitudes to things, and, as we know our will, we must seek to understand the other factor in the complex experience, the object of our will, and we must find out what it involves in itself. But we do not understand the object and the submission which it demands if we do not completely understand its relation to our desires. Our total submission to the thing thus involves our acknowledgment of all that we have to expect from it. And although the real experience is a unity of will and thing, we have thus the most immediate interest in considering what we have to expect from the thing in itself, without reference to our will. That means finding out the effects of the given object with a subject as the passive spectator. We eliminate artificially, therefore, the activity of the subject and construct as presupposition for this circle of knowledge a nowhere existing subject without activity, for which the thing exists merely as a cause of the effects which it produces.