Nevertheless, through the revelation that the world has a deeper basis, the perplexity concerning life and reality is essentially changed. Evil is not removed; the external view of things is not altered; the good is perhaps strengthened, and, indeed, life in its innermost depth withdrawn from all power of perplexity and led to a new stage. So far, the irrationality may appear in another light from this point of view, as hence the conflicts and the convulsions may themselves be factors which help life to realise its own ideal and to establish it in the new world. In history, suffering has been regarded as absolutely irrational, and has been unconditionally rejected only where man has been regarded as essentially complete. But if an immense problem is recognised in suffering, then suffering also, by rousing us to activity and by making us less inflexible, may acquire a positive value and be of service in the development of being. This, however, does not give us a theodicy; it justifies neither philosophy nor religion in trying to act as advocate for the Deity. To us evil is an insoluble riddle: no formula can make it intelligible why a powerful and clear reason is implanted in our world and that at the same time the lower most obstinately asserts itself in opposition, treats it as a matter of indifference, offers an insurmountable resistance to it. Thus we can hardly reach a decision in regard to our last conviction by way of intellectual consideration; rather, in the decision concerning the "either--or" which is the question here, our whole being is involved. On the one side there is the external impression of the world, the weakness of the good, its perversion into evil, the apparent indifference of the world-process towards the aims of the spirit, the apparent futility of all that would advance beyond nature. Can anything that is aroused within our inner being, and with so much toil finds any form, arise in opposition to this immeasurable world? This will be possible only when a movement of the world itself, and not a mere product of man, is recognised in that which is aroused within man: for only then will its extension be a matter of complete indifference, and, however mean an extension it shows in the human sphere, a turning of the whole would be proved, a revolution of the whole accomplished. Then that which for us emerges on the edge of our life must nevertheless be regarded as the sustaining basis and the controlling power of reality as a whole. Our whole investigation has championed the view that the turning to the spiritual life implies a movement of the world: wherever the independence of the spiritual life is acknowledged the supremacy of reason cannot be doubted.