Such an organisation gives to life a movement in two directions: it must be conducted from whole to part, and from part to whole. The individual departments must be developed far enough to reveal their particularity and to produce a characteristic tendency of their own; but they must remain within a whole, to receive from it and to lead back to it. The relations between the individual departments will be distinctive in such a system; the influence of one upon another will be without suspicion, and advantageous, only when it is exerted through the mediation of the whole; while disturbances are inevitable, when one conveys immediate experiences to another and imposes its nature upon another. It was necessary, for example, to reject the earlier encroachments of religion upon other departments of life; art, too, often found it necessary to resist the tendency to subordinate it to morality; and to-day there is a strong inclination to shape every department of life in accordance with the instructions of natural science. Yet although such encroachments must be rejected, and the independence of each in relation to the others preserved, the changes that are effected in one department are by no means indifferent and lost to the other departments. For, if through these changes life as a whole is developed, then the effect of the change must extend to the other departments. In this manner of mediation religion has exercised a strong influence upon the other departments of life; and in this sense, to-day, an influence of natural science upon the whole circle of existence will be readily acknowledged. But this does not involve a limitation or an enslaving of other departments, because the change in life as a whole must now be ascertained first; and, besides, each individual department must test by its own experiences the suggestion coming from the whole. When we take all these facts into consideration we see that the organisation of culture is a difficult problem and that our organisation is unstable. In culture, different tendencies will cross one another; antitheses cannot be avoided, and collisions will not be lacking. But that which life loses in completeness and exclusiveness, it gains in wealth and movement; and division need not be a cause of anxiety so long as a powerful spiritual life embraces and unifies the multiplicity. Without such a counteraction by the spiritual life we must drift towards ever greater specialisation; and, with this, we should not only see life become more and more disintegrated, but we should also become less and less spiritual, and be transformed into a soulless mechanism. II. THE FORM OF THE INDIVIDUAL DEPARTMENTS _Preliminary Considerations_