Man, therefore, has a special significance in that the two worlds meet together within him, and in that there can be no change in their relation to each other at this point without his co-operation. The problem of his life concerns more than his conduct, it extends to his being; the question is, how far the different worlds may become his own world, his life. The matter is one of shifting the centre of life from the position in which it is in immediate experience. Thus, the tension and the conflict involve the ultimate elements: each of the worlds has its own tasks and evaluations; things do not affect man with a given and fixed value, but they receive their value first from their relation to the main course upon which his life enters; and so all conflict concerning particular matters implies a decision concerning the whole. Of course, such a decision is not being made from moment to moment; and more especially, it is not made simply by reflection, but it is involved in the whole of life. Only that which in him, in endeavour and work, participates in such decision is true life; individual acts of external conduct only bring to expression that which has happened and still continues to happen inwardly and in the whole. In all this the possibility of an inner elevation is presupposed. Everyone who strives for an inner development of man; everyone who, with clear insight into the meanness of the general condition of human affairs, unswervingly continues to strive for the advancement of humanity, relies on this possibility: without it there is no hope of a development and a growth of one's own life, of an elevation of it above the condition in which it is first experienced. And so without this possibility endeavour loses all its true tension, and all that we are able to accomplish in ourselves and in others is no more than a dexterous use of existent forces. But is this condition of the matter, spiritually discerned, more than a mere discipline?