predominantly? We Germans in particular have far too strong a tendency to substitute scholarly occupation for inner animation, and instead of spiritual substance to offer academically correct knowledge. It is therefore not without good reason if Classical Antiquity does not so much inspire as weary our youth; yet the blame for this does not rest upon Antiquity, but on ourselves, and upon the manner in which we treat it with calm scholarship, without transforming it into our own possession. For how could that influence the whole man which does not come from the whole man? Everything points again and again to the same thing--we lack spiritual independence, inner transcendence of history and environment, we lack a characteristic life as a whole. The contact with the incalculable abundance of impressions that we experience must therefore remain an external one; and with all our increasing wealth of knowledge we threaten to become spiritually poorer. (b) SCIENCE AND PHILOSOPHY Science, with its innumerable branches and its powerful penetration of life, is indisputably a strong feature of the age. Its effect is not exhausted in the abundance of particular achievements; by the objectivity of its work it has brought the world much nearer to us, has led our life to greater clearness, has made us more alert, and given us a secure dominion over things. Science, therefore, must also be a factor in the determination of a philosophy of life, and must raise the whole position of man. Of course, as soon as we survey and estimate its work from the life-process we find that there is no lack of difficult problems in science. Since the magnificent results of the natural sciences often give rise to the tendency to force their particular bent and methods on the human sciences, to which our conception of the spiritual life gives a characteristic sphere of their own, there is a danger that the balanced development of the individual sciences and the complete organisation of what is distinctive in them will be prevented. However, we do not lack energetic resistance of this danger; and ultimately it is less science itself than the movement to popularise it that falls into this danger. Further, the results of science with regard to the object easily tend to obscure the subjective element, the spiritual activity, the characteristic synthesis, which forms an organised collection of pieces of knowledge into the unity of a science. It is apt to appear as though science needs only to construct further on a given basis and in a given direction; while both of these are open to much dispute: different possibilities, prospects, types may be revealed; the work of history has run through different stages, and has certainly not already exhausted its possibilities. Nevertheless, the subjective element with its freedom, mobility, and many-sidedness is becoming more adequately appreciated, and there is no reason to fear that science will