The Platonic Ideas were objective to the mind, and independent of it, since they were regarded as a divine, concrete, absolute world in themselves. The earlier evolution of myth and science relied upon this and were resolved into it. But we know that the process of thought is continuous in historic races, and that myth is gradually divested of its personality and assumes a more intellectual form in the mind. Thus the material Idea passed into an intellectual conception; that which first appeared in an objective and extrinsic form became subjective and intrinsic, a transition which was effected by the nominalists. This gave rise to a cognition which was altogether psychological; at first reality was wholly objective, and the ideas were only a sublime intellectual myth, but now the objective world disappeared, and the intellect which formulated the conception was the only real thing. In virtue of the faculty of entification, only the mind and its ideas were real, the world and all which it contained had a doubtful existence. This tendency had its ultimate expression in Fichte, who created the universe by means of the Ego, thus transforming the earlier objective myth into one which was wonderfully subjective. Descartes doubted about everything beyond the range of his own thought, and was the first to overthrow the former ideal realism, and to lead the way to science, and to more rational analysis. To him the teaching of Spinoza and Kant was really due, as well as the English schools which had so much to do with the destruction of the earlier mythical edifice of ideas. But, as I have already observed, if this great rational progress were important on the one side, on the other it produced a more spiritualized form of myth, namely the subjective, which became still more powerful in the philosophy of Kant. While some thinkers sought to resolve and dissolve the objective myth, they did it in such a way as to add strength to the subjective form of myth and science, for which Descartes had prepared the way; the theory of Spinoza and of the German school in general fundamentally consists in the substitution of entified forms and dialectics of the mind for the earlier objective forms of ideas. A great error was rectified, and the former phase of the intellectual evolution of myth disappeared, in favour of another which, although still erroneous, was more rational and independent.