the traditional form in which it has come to us no longer satisfies a life which has been aroused to greater breadth and freedom. 2. THE SYSTEM OF IMMANENT IDEALISM By the side of the religious system of life, for thousands of years, now as supplementary, now as contradictory, there has been another which may be designated as Immanent Idealism. The latter system is not so fixed and overawing a structure as the former, but with a quieter force it penetrates the whole of life. It is not of a simple nature, but is found in many different forms; still, there exists so much in common in these that they clearly exhibit and emphasise one common tendency. Like the religious system, this Idealism also places life primarily in a world of thought, from which it organises sense experience; it is distinguished from the former system, however, in that it never separates the two worlds one from the other, but conceives them as related elements or aspects of a single whole. They are related to one another as appearance and reality, as cause and effect, as animating and animated nature (_natura naturans_ and _naturata_). The divine is not so much a power transcending the world as one permeating it and living in it; not something specific outside of things, but their connection in a living unity; it does not make demands and present us with problems so much as give to the world its truth and depth. Thus, reality appears as an inwardly co-ordinated whole: the individual finds his genuine being only as a part of this whole. And so, here, the fundamental relation of life is that to the invisible whole of reality; with the development of this relation, that which seems lifeless becomes animated; the elements which seem isolated are brought together; and the world discloses an infinite content and gives it to man for a joyous possession.