of the individual and fashion his life as a definite whole; and on the other, bind humanity into a creative community. In the former case we have vocation, with its demands and its limitations, it is true, but with them also its strengthening and its elevation of life; in the latter complexes of work develop in whole departments of life, in which the individuals find themselves side by side and are ultimately united into the community of an all-inclusive whole of culture. From this something is evolved which is independent not only of the choice but also of the interests of mere man: a kingdom of truth, a world of thought transcending all human subjectivity is formed. Thus we see something grow up within the human sphere which leads man beyond himself, and which is valid not simply for him but even in opposition to him. The whole matter bristles with problems: from the point of view of the life of nature this new life must appear to be an insoluble riddle; and yet it has far too much value and certitude to be banished as imaginary. Along with this detachment of life from the mere individual and the mere subjectivity of man, there is a liberation from external ties, and the development of a self-conscious spirituality. As at the level of nature life is spent in the development of relations with the environment, in action and reaction, so the form of life in man remains bound, since the life of the soul cannot dissociate itself from the experience of sense. The apparent inwardness that is evolved at this level is simply an after-effect of sensuous feelings and desires. So far as the life of nature extends, the forces and laws of the life of the soul will only refine what the external world exhibits in coarser features. The mechanism of nature also extends into human life; natural impulses of conduct, as well as association of ideas, reveal the fact that the life of the soul is in complete dependence upon natural conditions. From this point of view it seems impossible that inwardness should ever become independent. The actual experience of human life, however, shows that what is thus regarded as impossible is indisputably real. The detachment from the mere subjectivity of the _ego_ and the development of universal values, which exist over against us, can be effected only if the basis of life lies deeper than the contact with the environment. It was a work of thought which brought about the transition and gave birth to the new life; only with the help of thought did it ever become possible to form relations of a new kind and to rouse man's interest in them. The realities which arose were not of sense but conceptual, ideal. The more this movement increased in extent, the more human existence was transformed into realities of thought. Is not such a transformation evident when in ourselves we see before all else, not the sensuous being of nature, but a personality or an individuality; when in relationship