The freedom of the individual, therefore, cannot but suffer from manifold limitations; there arises a danger that the individual may gradually lose all initiative, and expect all stimulation from the state. The spontaneity and the wealth of life suffer from the tendency to increase the power of the state, and a bureaucracy which delights in correct forms, but which spiritually is entirely unproductive, indeed even indifferent, appropriates more and more to itself. The substance of the spiritual life is also threatened by the fact that the omnipotent state is inclined to treat that life, with all its branches, as a mere means in the attainment of its own particular aims; to look upon science and art, and chiefly religion and education, especially with regard to that which they achieve for the aims of the state, and to shape them as much as possible in accordance with these aims. There is also a strong tendency to follow the same course to accomplish the ends of the contemporary form of government. An independent and genuine spiritual life can hardly offer too great an opposition to such a perversion, with its deification of human forms. But the matter is by no means simple; for not the will of single individuals and parties, but the whole tendency of modern life has given this power to the state; indeed, on the economic side the state will soon experience a further increase of power. The more the guidance on this side belongs to the state, the more necessary is a free movement of spiritual culture in opposition to it; the more urgent is the demand that the amalgamation of church and state should be discontinued--an amalgamation which, by the growing disputes that arise from it, forces religion into an undignified position; the more definitely is a greater independence to be desired for school organisation in all its branches. The Germans especially have much to do in this matter; and there is much at stake. For, with the limitations of our spatial extension, we can be a permanent determining factor in world-culture only by giving our culture the greatest intensity; but this requires a calling forth of the complete power and of the spontaneity of individuals. Ultimately, in this matter also, the chief thing proves to be the taking up again of central problems and the realisation of human being in its innermost depths as an unconditional end in itself and the bearer of an infinite life. No conception can guard us from sinking to the position of puppets of the soulless mechanism of the state, if we do not find the power to give soul to our life and to maintain it against all attempted limitation.