The gain is by no means an insignificant one, and a distinctive treatment arises, if we become clearly conscious of the fact that the shaping of the process of life itself is the chief object of conflict; that the movement is not one between world and life, but lies entirely within life; and that the essential matter is the perfecting of life itself. The recognition of this fact leads us to an immanent mode of treatment that has many advantages. The facts involved are now seen to lie deeper. The source of experiences is not so much the relation to the environment as the movement and expansion of life itself. Striving and conduct may now involve a certain concreteness; indeed, the actual experiencing of limitations and negations may lead to an elevation above them. The type of life does not seek to justify itself, to show its truth, through harmony with an external world; it is justified by its own advance, its increase in strength, and its upward growth. It is only a justification of this kind, a justification within its own realm, that can acquire a power to convince and to restore again to life that concreteness of which, in opposition to the excess of unrestrained reflection and vague feeling, it is to-day in the direst need. If we desire to arise above this state of division, and to attain a greater unity, we can achieve our aim only by the power of an inner unification of our life. Instead, therefore, of considering the internal from the point of view of the external, we must consider the external from the point of view of the internal; our knowledge must be essentially a knowledge of self, our experience an experience of self, if we would come any nearer to the attainment of the aim. Our inner nature is not given to us as something complete; it has first to be aroused to life and developed; we need to attain to a state of self-determining activity if we would reach the highest that we are capable of. From the recognition of the necessity of greater activity, and of seeking the roots of the problem at greater depths, we become aware of a new relation of thought to life. Although thought may involve certain fundamental forms, and may adhere to them in all its activity, it is life in its totality, as we understand it, which first gives to thought its more detailed form, a characteristic nature, clear aims and sure tendencies. Thought, therefore, is inseparable from the movement and the advance of life; all hope of progress rests on the hope of a further deepening of life; a revealing of new relations, and a development of new powers. It is not from mere knowledge, but only from the movement of life as a whole that we can make any advance; but the life here referred to is one that includes knowledge, and not one that takes up a position independent of knowledge, and, in opposition to it, bases itself on supposed practical needs.