the psychological and the cosmological treatment this philosophy develops a noölogical treatment, and sees the central domain of philosophical research in the elucidation and unification of facts which, in the construction of a spiritual world in the province of man, appear in the whole and in every branch. In this connection the conception of fact is something more ultimate and universal in its relations; but it is just that which makes it more valuable for the conviction as a whole. This conception of its task will bring philosophy into a closer relation with personal life, as well as with the work of history, without making it the mere instrument either of the one or the other. Otherwise it would seem irrational, and a tendency from which one must free oneself as much as possible, that in philosophy, personality, not only in creative activity but also in appropriation, signifies so much. The object, on the contrary, acquires a positive value, if we are certain that the standard of life is ultimately also the standard of knowledge; if with this the degree of the development of life at a particular point necessarily decides the nature of the work of thought there achieved. The near relation of the thinker to the proximate and the more distant culture environment is explained from this position in a manner no less satisfactory: the relation can then remain close, even if in the first place it appears to be one of conflict and opposition. Similarly, the whole movement of history acquires a greater significance for knowledge; far-reaching changes of life transform the temporal situation, since they permit us to experience, see, and seek something else; all these changes, however, demand from thought an attention to and an appreciation of the whole. Nothing other than this is involved in the requirement that thought must correspond with the historical state of spiritual evolution.