This movement of life in history involves more unrest, conflict and doubt, than the nineteenth-century doctrine of evolution implied. For this doctrine saw in the historical movement the unfolding of a spiritual life, sure as regards its foundation and its main direction; the antitheses within that movement seemed to be involved in a single process, which determined the limits of each tendency in relation to the others; a transcendent necessity was regarded as leading to the development of all in their relation to one another. As a fact, the conflict is also concerning the substance and the main direction of the whole; the spiritual life must first realise itself within the region of mankind, and it is realised through the toil and work of man himself. It is just the fact that the problem is an ultimate one, that even the fundamental forms of life develop only in conflict and experience, and that we are concerned not with winning simply this or that in life, but genuine life itself, that makes history significant. At the same time, this brings man into a more inward relation to the spiritual life, and this life is made more his own life and being than if he were surrounded by the power of physical or intellectual processes. Nothing makes humanity as a whole more significant than that in its province and through its work the new world begins to develop. With such a conception of history, the philosophical treatment of it must direct its attention chiefly to the independent spirituality which in the course of the centuries, and especially in great changes, is evolved in contrast with the narrowly human; and to the main direction which is given to life by this spirituality. The philosophical treatment of history ought first of all to trace the liberation of life from the simply human; the inner elevation of our being to a more-than-human. Antiquity at the height of its spiritual development began to desire a universal truth independent of man; a moulding of life in accordance with an inner right; and an order of things beyond the power of human caprice, as was shown by the giving symmetry and harmony precedence in art, and justice in conduct. Christianity brought about a liberation of the innermost disposition, the root of endeavour and of love, from purely natural impulse, however ennobled; and in this way brought men into new relationships and set them before new tasks. The Modern Age on the part of science began a relentless conflict against the anthropomorphism of the mode of life as immediately experienced; thus it has made the spiritual life even in its form independent of man, in that it has created spiritual complexes and has recognised in them movements and inner necessities of their own. Through the whole of this movement of universal history life frees itself more and more from its dependence upon mere man, and from the bondage to "given" presuppositions and "given" natural impulses, and from a "given" world in general. Life is