primarily as means to the increase of human power, and must assume a form corresponding to this. And so life everywhere becomes more active and more powerful: it finds its aim within itself, in its own elevation, and has therefore no need to seek it in something external; the whole existence of man becomes more his own work. As work comes more deeply into touch with the nature of things the development of power becomes at the same time a controlling of the world. It was not to be wondered at, therefore, when the modern man, with the development of this system of life, believed that for the first time he had left a childlike condition of constraint and limitation, and entered a state of freedom and maturity. But the further development of life shows clearly enough that this system, which makes force and movement its leading principles, is not the final stage of human endeavour: the leading idea of our whole investigation is that human endeavour is more than this. We have seen that a system of mere force and movement gives no soul to work and does not lead life to self-consciousness and self-determination. A rushing stream seizes us and carries us along with it, but we reach no position independent of it; and so we cannot unify the multiplicity, nor gain a content from its immeasurable achievement; indeed, the increasing extension of life divides us more and more into single forces, and deprives us of a self that transcends the movement. At first this was not fully perceived, since the soul was implicitly assumed to be force and the extension of movement was regarded as a pure gain to the life of the soul. But the further development and the keener emphasis on the new state attained could not but clearly indicate the contradiction here involved; could not but lead to a separation between soul and work, and force them into conflict. Hence there is a danger of work becoming mechanical, and of the life of the soul, which, with this separation, is thrown back entirely upon the subjective, being lost in indefiniteness. These experiences of mechanical work and indefinite subjectivity give birth to a new situation, in which the problem of the soul, a problem which in the earlier systems remained in the background, is forced into prominence. The task of life is seen to be a more fundamental one; it is a matter not so much of altering a given reality in one way or another as of first discovering a genuine reality, of advancing beyond all mere activity to a being which exists within the activity.