If the world forms a closed and "given" system, in which every particular is determined completely by its position in the whole, there is no place for spontaneity. The question of freedom has no meaning for man if he belongs solely and entirely to such a world, and within it has only to weigh aims one against another. But in accordance with the results of our investigation we contest these two presuppositions most decidedly. To an investigation that begins with the life-process as the basis of its treatment, it is certain that a "given" world never can be primary, but only secondary. That it may attain to an inner present it needs a life that is not itself "given," but with its activity encompasses a multiplicity, unifies, and makes it definite; for anything to be experienced as "given" a self-conscious and self-determining activity is necessary. If this self-determining activity can struggle upwards to complete power and consciousness only slowly, still it is the first and the sustaining world; and at the same time it can never be asserted that the forms of its life are only ideas and appearances. Life is not formed from existing individual points, and does not pass between such points, but all multiplicity is sustained by an active whole, and from this whole animated ever anew. This active whole may not be conceived as dependent upon another, and it is quite capable of advance. We have endeavoured to show that the matter is not one of subtleties of thought, but of different natures of the world and of activity; and that with the attainment of independence a new world emerges. We have also shown that in us the new world must first wrestle with another, to which we primarily belong; that inner changes must take place in us; and that, if all our toil is not to be in vain, the relation of the two worlds must be changed.