Such a system was first produced in the Modern Age, and more particularly in the period of the Enlightenment. This system makes force the centre of life; to increase force without limit is the task of tasks. The elements of reality are centres of force; but these elements are not isolated, because force is called forth only by force, and the amount of life depends on the degree to which relations are developed. Since in this way one tends towards another, they become interweaved and joined, and the many are united. For this system the world does not appear as a work of art which rests in itself, but as a process that ceaselessly increases in volume: the main achievement of spiritual work is, with complete consciousness and self-determining activity, to take possession of this process, which actually surrounds us; to change its infinite life as much as possible into our own life, and to co-operate to the best of our capacity for its advancement. Since here spiritual work never tolerates a state of inactive peace, never accepts the world as a rigid destiny, but is concerned to develop the world, to analyse the world as it first appears into its elements in order to reach the forces that move it, life acquires a more active relation to the environment than it does in the earlier, more contemplative system, and feels itself to be more in the workshop of reality. The relation of knowledge and life is changed from its traditional character. Research cannot transform the world from the apparent calm and completeness of the immediate impression into movement and development, without analysing the representation offered into its ultimate elements; ascertaining their laws, and finally, with the help of the idea of unlimited time, reconstructing from the beginning the world, which it had first of all destroyed. With such destruction and reconstruction modern research brings the world much nearer to us, and gives us more power over it than does the earlier type. Corresponding to the understanding of reality from its evolution, man finds his own life in a progressive movement. Human society is regarded less as a well-arranged work of art than as a complex of forces, which come to full development and make sure progress only in their relation. The chief demand is for the greatest amount of freedom of movement; the greatest number of relations between individuals, and a ceaseless increase of the stream of life, that should take up into itself all that bear human features. The individual also must realise his existence as one of "becoming" and motion; he is not bound by a closed standard of nature. Through the power of his spiritual nature he is able to assimilate ever new capacity, and to grow without limit: nothing gives more proud courage and joyous force to his life than this consciousness of an inner infinitude. A characteristic ideal of culture and education is formed: all individual departments of spiritual work are now regarded