In this conception, there is also room for a truth peculiar to the single individuals. As the comprehensive life-synthesis can permeate every individual detail of existence, so it is necessary for every individual life-centre to realise its own particular synthesis, and that every individual should fight for his inner unity and thus, also, for a truth of his own; he must, however, realise this unity and truth in every particular activity. A truth which is not my truth is, for me, not a complete truth. Only it is necessary that such individualisation be effected within the whole, not independent of it; it must result from the inner necessity of creative activity, not out of a vain wish to excel. In any case, it follows here that, as the immanent and universal form of truth requires more activity and power, it is also able to grant more free movement and multiplicity. Truth and freedom have been thought opposed to one another in the course of history; if the former seemed to require unconditional submission, the latter had a strong tendency to shake off every tie as an oppressive yoke. If we see that truth of life can be reached only through freedom, and also that freedom acquires a content and a spiritual character only through its relation to truth, the opposition by no means entirely disappears, but a basis is won upon which we may strive to attain an agreement and a fruitful interaction between the two. * * * * * So understood, the problem of truth has the closest connection with that of reality: with regard to the one as to the other we are concerned in a conflict against the external conception common to a naïve state of life, which, though far surpassed by the inner movement of the work of history, obstinately asserts itself through the evidence of the senses in single individuals and hardly ceases to impress men with its apparent self-evidence. The naïve way of thinking understands reality as a space which encompasses men and things; reality seems to be presented, "given," to man through the senses; only that which is exhibited to man in these sense-relations passes current as real. In this Ptolemaic form of life, dominated by sense impression, everything other than sense fades to a mere illusion, and this includes the spiritual life itself, although in it alone is reality known. Now, however, as science has with no mean power led beyond this Ptolemaic representation of nature, so the development of life has led beyond the Ptolemaic reality. Life could not emancipate itself from its attachment to the environment and develop an inwardness without effecting a revolution in this problem. The inward becomes the first and surest experience, with which all that is to pass current as real must show itself to be in consistent relation: everything external loses its proximity and becomes a problem; it can be established as real only through that which it achieves for the inner