But not only does this type of life lack complete power and truthfulness in regard to mankind as a whole; it is subject to similar limitations in relation to the world and to things. All success in our relation to the world and to things depends on the spiritual constituting the thing's own depth, on things finding their genuine being in it, and where this depth is reached, on the visible world uniting with it willingly, indeed joyfully, and moulding itself solely and completely for spiritual expression. Spirit and world must strive together in mutual trust and each must finally be completely involved one in the other; reality must build itself up, if not at one stroke, at any rate in ceaseless advance as a kingdom of reason. A solution at once so simple and so easy bluntly contradicts the experiences of the last century. Both without and within the soul of man an infinite concreteness makes itself evident, which withstands all derivation from general principles, all insertion into a comprehensive scheme, obstinately asserts its particularity, forms its own complexes, and follows its own course. The realistic mode of thought of the Modern Age has brought this aspect of reality to full recognition. If the spiritual life cannot take complete possession of things, if a realm of facts continues to exist over against it, it may be doubted whether the spiritual is of the ultimate being of the world and reveals the reality of things, or whether it merely comes to them from without and only touches their surface. In the latter case external limitation becomes the cause of an inward convulsion. This is a fact which we find corroborated when we come to reflect that Immanent Idealism treats the spiritual life in man much too hastily and boldly as absolute spiritual life; that it attributes to human capacity, without further consideration, that which belongs to spiritual life in general. The experiences of modern life place the particularity and insignificant of man more and more before our eyes; they enable us to see with what difficulty and how slowly any kind of spiritual life whatever has emerged in the human sphere, and with what toil it maintains itself there; they insist that, if the spiritual life is not to sink down to a mere appearance to man, a sharp distinction must be made between the substance of the spiritual life and the form of its existence in man; in every sphere modern life puts questions which lead beyond the position of Immanent Idealism. Immanent Idealism seems to treat the problem of life much too summarily and not to penetrate sufficiently to ultimate depths.