As far as our chief question is concerned, our result was a decided negative. True, much that is great and much that may not be lost again has been achieved. The new systems of life have indeed appropriated whole groups of facts; have invigorated whole groups with new powers; have revealed new tasks of the most fruitful kind, not only in the individual but also for the whole; and have given to life dominating impulses and a powerful impetus. But all this becomes a doubtful gain, indeed it threatens to become a loss, if particular experience and achievement desire to govern the whole of life, and to impress upon it their own peculiar stamp. Not only does life become intolerably one-sided in such a case, but its wealth of experience is cut down in order to fit it into the given framework. We also saw that a serious inner inconsistency originates. For a long period this inconsistency may be concealed, but where any great energy is present in life, it must break forth with a disturbing force and become intolerable. Since the modern systems regard the whole of life as arising from relation, whether it be to the environment or to the subjective states of consciousness, they must reduce everything inward and universal to the level of a derived and secondary product; they must repudiate and oppose an original and independent spirituality, a self-conscious inner world. Such an inner spiritual experience has evolved through the whole of history, and transcends all forms of life-organisation: it is impossible to explain it away. The modern systems must themselves experience this. For they could not possibly transform the abundance of diverse appearances into an organised whole; they could not pass from universal to universal, without presupposing and employing the same transcendent and encompassing inner world, which directly they attack. At the same time, however, they give to every factor of life a position and a depth wholly inconsistent with what they are justified in doing with their own mode of thought. They cannot perform their own tasks without drawing incessantly upon another kind of reality, one richer and more substantial. In truth, they are something other, and something far more than they believe themselves to be. Does this not show, beyond possibility of refutation, that they do not fill the whole of life?