The independence of the individual and the spontaneity of the spiritual life are endangered not only by the mechanism of a bureaucracy indifferent to spiritual values but also none the less by the movements of the masses, which in modern life in particular surround and browbeat the individual. The man of the present day often believes that he has gained freedom when in reality he has only changed the nature of his dependence. What makes the movements of the masses, with their so-called public opinion, so irksome is the falsehood that is generally contained in this opinion, which is presented as proceeding from the experience and decision of a great majority, and therefore as having a definite presupposition of truth. The fact, as a rule, is that a few venture an assertion and urge it upon the others with unobserved compulsion, since they proclaim as already existent the agreement that they are only seeking. Of course sometimes there is much more in public opinion; it may be the expression of a spiritual necessity which subjects to itself the dispositions of men. Whether public opinion is to be an interpreter of truth or a mere product of man remains to be decided; and this decision can rest only with the individual. He will be equal to making this decision if he possesses a spiritual experience, and has in this a touchstone by which to distinguish the genuine from the false. Philosophy can maintain the rights of the individual only so far as he is rooted in spiritual relationships and derives power from them; it must absolutely oppose all glorification of the natural, spiritually destitute individual. We find such a glorification to-day more especially in that which, with particular emphasis, is called "modern" morality, but which in fact threatens rather to be a complete negation of morality; even though this negation is against the intentions of its advocates, mostly women, who display great enthusiasm for this "modern" morality. It seems as though life is limited and degraded because society, particularly in the matter of the sexual life, prescribes rigid statutes which, if they were not irrational at the beginning, have nevertheless become irrational, and tend to brand the right as wrong and the wrong as right. The shaking off of these restrictions and of the pressure of society in general seems to promise a form of life incomparably more powerful, sincere, and individual: this life is also to offer more beauty, for to-day generally the idea of beauty is emphasised with great partiality where life has no clear ideas and no significant content.