generally found, to be tested by a transcendent standard to see how much spiritual substance, how much content and value, it contains. This test will prove that we possess far less spirituality than we think; and that the most of what is called culture is no more than the semblance of culture, no more than imagination and presumption. But at the same time we recognise and gain in the little spirituality that remains to us incomparably more; we win the presence of a new world, and by this, depth of life and the possibility of an inner renewal. Our life would be indescribably shallow if it were to pass on one level and were to be exhausted in the experiences at that level. The acknowledgment of an independent spiritual life saves us from this shallowness, in that it shows an inner gradation within our own province and sets life as a whole a task. If the acknowledgment of a spiritual world, inwardly present to us, gives to culture a distinctive character, this character receives a further modification from the particular manner in which the spiritual life makes its appearance and becomes established within our existence; at the same time, from this position there is also the possibility of different sides and tasks within an all-comprehensive work of culture. Of special significance in reference to this modification is the circumstance that the spiritual life does not possess man as a natural fact, does not operate within him with complete power and sure direction from the beginning, but is present to him at first only as a possibility, and as a transcendence of the general condition of things. In accordance with this, although the spiritual belongs to our nature, it is not so much "given" to us as set as a task; for its realisation it needs our own attention and appropriation; all development of the spiritual life within us, therefore, involves our own activity and so receives an ethical character. The spiritual life also has such an ethical character because, transcending our original condition, it must be conveyed to us, and must be maintained by an imparting and an activity. In the spiritual life we find ourselves in a sphere of activity and of freedom in contrast with that of nature; in this way our life becomes our work, our own life in a much more real sense. We see this in the case of the fundamental form of the spiritual life that is called "personality." We men are by no means personalities from the beginning; but we bear within us simply the potentiality of becoming a personality. Whether we shall realise our personality is decided by our own work; it depends primarily upon the extent to which we succeed in striving beyond the given existence to a state of self-determining activity. The fact that we thus take part in the formation of our own being proves that we are citizens of a new world--a world other than nature--and shows that we are incomparably more than we could become simply as parts of nature.