this life; for, otherwise, no representation of reality as a whole could be obtained from the confused impressions of immediate experience; the spiritual could attain to no clear present, and could not permeate reality with ennobling power, and change all that is deformed and indifferent to it in the original condition of things. From the point of view of spiritual culture the movements in the direction of Realism also may be regarded as of value, if only they do not desire to dominate life and to impress their form directly upon it. The tendency to place a low estimate upon the natural and material conditions of life and of human social relationship has everywhere revenged itself upon the spiritual life, since it has allowed that life to fall into a state of weakness and effeminacy, and prevented it from realising its full power and strength. The acknowledgment of the multiplicity of tasks that are involved in all the departments must be a source of great danger to life, if every department of human experience does not serve the development of an independent spiritual life. The more power the spiritual life acquires, the more securely will it tend to prevent division. Nevertheless, everything is in a state of movement; man must first win a coherent character for his life. But it is already a great gain that we are not defenceless in face of the antitheses within the human sphere, that the presence of an independent spiritual life elevates us inwardly above them and only allows an inner unity to take up a conflict.