And so morality involves life in a great division: it cannot possibly take up a friendly attitude towards everything and readily admit everything: its chief task must be to arouse life from its confusion and apathy. But this does not prevent a morality of the spiritual life striving for universality in its inner nature. The morality of the spiritual life must, therefore, establish a definite relationship on the basis of the present with the prevailing types of morality which were previously mentioned. If the morality of the spiritual life is certain of its own nature, it is quite possible for it to recognise a certain validity in every other kind of morality without degenerating into a feeble eclecticism. The relation that we recognised between the spiritual life and religion also makes religion valuable to morality: the moral significance of culture may be especially acknowledged where a universal character is desired for the spiritual life; the relation of man to man may also become inwardly important where it is necessary to the inner construction of the life of society. Again the morality of the spiritual life fully agrees with the demand for an independence of morality and for an elevation above narrowly human aims, in the manner that the morality of reason advocates; finally, individuality also can obtain its due in the spiritual life. All this, however, is valid only with the presupposition that we acquire a position above the antitheses of experience and not between them, and an inner independence in relation to the chaos of time. Only from this position and this independence can we advance in any way, even within time. 3. EDUCATION AND INSTRUCTION Education and instruction are especially affected by the difficulties that are engendered by the lack of a main tendency in life and of a transcendence of the superficiality of time. For the lively interest which its questions provoke, the incalculable amount of work and activity that is called forth in this department, do not produce their full result, because we do not possess enough life of our own of a definite character to be able to test and sort, to clarify and deepen, that which is presented to us. And so in conflict with one another we use up much power without making much progress in the most important matter.