But with all this there is still in most people the clearly marked feeling that all that really lies in the being of things cannot be completely given in what the outer senses and the analysing understanding can cognise. They then believe that the remainder so left over must be just as much in the external world as are the things of our perceptions themselves. They think that there must be something which remains unknown to cognition. What they ought to attain by again perceiving with the inner sense, on a higher plane, the very object which they have already cognised and grasped with the understanding,--this they transfer as something inaccessible and unknown into the external world. Then they talk of the limits of knowledge which prevent our reaching the “thing-in-itself.” They talk of the unknown “being” of things. That this very “being” of things shines out when the inner sense lets its light fall upon the things, is what they will not recognise. The famous “Ignorabimus” speech of the scientist, Du Bois-Reymond, in the year 1876, furnished a particularly blatant example of this error. We are supposed to be able to get in every direction only so far as to be able to see in all natural processes the manifestations of “matter.” What “matter” itself is, we are supposed to be unable to know. Du Bois-Reymond contends that we shall never succeed in penetrating to wherever it is that “matter” leads its ghostly life in space. The reason why we cannot get there lies, however, in the fact that there is nothing whatsoever to be looked for there. Whoever speaks like Du Bois-Reymond must have a feeling that the knowledge of Nature yields results which point to a something further and other which Nature-knowledge itself cannot give. But he refuses to follow the road,--the road of inner experience, which leads to this other. Therefore he stands at a complete loss before the question of “matter” as before a dark riddle. In him who treads the path of inner experience, objects attain to a new birth; and that in them which remains unknown to outer experience then shines forth.