The relation of Activism to the æsthetic mode of thought requires closer consideration; we indicated at the beginning of our investigation that Æstheticism forms one of the chief streams of the life of the present day; at this point, only its relation to Activism need be examined. This Æstheticism has its definite conditions. Where the contemplation and enjoyment of the world and its beauty are to constitute the essence of life, we must be assured that the world is a kingdom of reason and beauty, so that the condition in which it is incites us to no far-reaching change. Further, there must be no perplexities in our soul, and no deep conflicts within our being, so that this contemplation may occupy us completely, and be a source of happiness. Lastly, we must be closely and surely united with the world so that a change of life may be accomplished easily and smoothly. If one of these requirements is not satisfied; if, instead of this harmony, the world manifests severe conflicts and harsh contradictions; if such exist also within our soul; if, lastly, there appears to be a deep gulf between us and the whole, then the æsthetic solution of the problem of life is an impossibility. If in spite of these contradictions we attempt to entertain this solution, our life will become insincere, and will lose all spiritual productivity, and, as a whole, our life will be spent in subjective mood, empty enjoyment, and become feeble. Now, however, the Modern Age develops in a direction which is directly opposed to the requirements of the æsthetic form of life. The great world appears to us to be a meaningless machine; and in the struggle for existence the earlier harmony is forgotten. We perceive in man far too much that is insignificant and far too much selfishness, emptiness, and mere show for us to be able to regard him as being inwardly complete. Lastly, the modern strengthening of the subject and the ceaseless growth of reflection have so fundamentally overthrown the immediate relation of man to the world that only a far-reaching transformation of life can prepare for a reunion. If our life is so full of problems and tasks; if we do not find ourselves in a completed world of reason; but if we must, with all our powers, work toward such a world, we shall turn to Activism as the only help possible. But we shall resolutely reject Æstheticism as a veiling of the real condition of things and a too facile solution of the great problems of life.