The ancient conception of truth, with its belief in a relationship of the being of man with the whole; with it assumption of an easy transference of life from one to the other; with its view of truth as an agreement of thought with an external reality, has through the course of life become untenable; it has been rejected through the influence of the tendency of our being to become more inward. For this tendency necessarily led to a detachment from the environment of the world, and to a separation of the two sides of our experience. We became clearly conscious of this separation at the beginning of the Modern Age. We saw that, if we were not to give up all claim to truth, only one course remained possible: to make a division within the human domain, a division between a merely human and something else which might be regarded as the presence of universal and genuine life in man. And so Spinoza distinguished an objective thought from the springs of the emotions; Kant distinguished practical reason from the theoretical which is bound up with the limitations of human nature; and Hegel elevated the thought-process, which manifests itself in the work of universal history, far above the opinions and the wishes of individuals. Each of these championed a distinctive conception of truth and a characteristic form of the spiritual life; but with regard to all attempts we come to doubt whether even that proclaimed as more than human is not still within the domain of man; whether in every case we do not wrongly declare the last point which we reach to be the deepest basis of reality.