Naturalism is also only apparently right in asserting that the mind ages with the body. To learn the answer which all idealism gives to this comfortless theory, it is well to read Schleiermacher’s “Monologues,” and especially the chapter “Youth and Age.” The arguments put forward by naturalism, the blunting of the senses, the failing of the memory, are well known. But here again there are luminous facts on the other side which are much more true. It is no wonder that a mind ages if it has never taken life seriously, never consolidated itself to individual and definite being through education and self-culture, through a deepening of morality, and has gained for itself no content of lasting worth. How could he do otherwise than become poor, dull and lifeless, as the excitability of his organ diminishes and its susceptibility to external impressions disappears? But did Goethe become old? Did not Schleiermacher, frail and ailing as he was by nature, prove the truth of what he wrote in his youth, that there is no ageing of the mind? The whole problem, in its highest aspects, is a question of will and faith. If I know mind and the nature of mind, and believe in it, I believe with Schleiermacher in eternal youth. If I do not believe in it, then I have given away the best of all means for warding off old age. For the mind can only hold itself erect while trusting in itself. And this is the best argument in the whole business. But even against the concrete special facts and the observable processes of diminution of psychical powers, and of the disappearance of the whole mental content, we could range other concrete and observable facts, which present the whole problem in quite a different light from that in which naturalism attempts to show it. They indicate that the matter is rather one of the rusting of the instrument to which the mind is bound than an actual decay of the mind itself, and that it is a withdrawing of the mind within itself, comparable rather to sleep than to decay. The remarkable power of calling up forgotten memories in hypnosis, the suddenly re-awakening memory a few minutes before death, in which sometimes the whole past life is unrolled with surprising clearness and detail, the flaming up anew of a rusty mind in moments of great excitement, the great clearing up of the mind before its departure, and many other facts of the same nature, are rather to be regarded as signs that in reality the mind never loses anything of what it has once experienced or possessed. It has only become buried under the surface. It has been withdrawn from the stage, but is stored up in safe treasure-chambers. And the whole stage may suddenly become filled with it again.