As the new ideas find adequate expression in social life, they will be absorbed into a moral background, and will the ideas and beliefs themselves be deepened and be unconsciously transmitted and sustained. They will color the imagination and temper the desires and affections. They will not form a set of ideas to be expounded, reasoned out and argumentatively supported, but will be a spontaneous way of envisaging life. Then they will take on religious value. The religious spirit will be revivified because it will be in harmony with men's unquestioned scientific beliefs and their ordinary day-by-day social activities. It will not be obliged to lead a timid, half-concealed and half-apologetic life because tied to scientific ideas and social creeds that are continuously eaten into and broken down. But especially will the ideas and beliefs themselves be deepened and intensified because spontaneously fed by emotion and translated into imaginative vision and fine art, while they are now maintained by more or less conscious effort, by deliberate reflection, by taking thought. They are technical and abstract just because they are not as yet carried as matter of course by imagination and feelings. We began by pointing out that European philosophy arose when intellectual methods and scientific results moved away from social traditions which had consolidated and embodied the fruits of spontaneous desire and fancy. It was pointed out that philosophy had ever since had the problem of adjusting the dry, thin and meagre scientific standpoint with the obstinately persisting body of warm and abounding imaginative beliefs. Conceptions of possibility, progress, free movement and infinitely diversified opportunity have been suggested by modern science. But until they have displaced from _imagination_ the heritage of the immutable and the once-for-all ordered and systematized, the ideas of mechanism and matter will lie like a dead weight upon the emotions, paralyzing religion and distorting art. When the liberation of capacity no longer seems a menace to organization and established institutions, something that cannot be avoided practically and yet something that is a threat to conservation of the most precious values of the past, when the liberating of human capacity operates as a socially creative force, art will not be a luxury, a stranger to the daily occupations of making a living. Making a living economically speaking, will be at one with making a life that is worth living. And when the emotional force, the mystic force one might say, of communication, of the miracle of shared life and shared experience is spontaneously felt, the hardness and crudeness of contemporary life will be bathed in the light that never was on land or sea.