Existing psychology would find its place in the branches of the new science, and in this way only would Wundt’s desire to establish the foundations of a science of the mind be fulfilled. It would be absurd to despair of this simply because of the uselessness of the existing science of the mind which has not yet even grasped its own object. In this way a justification for experimental psychology might yet be found, in spite of the important results of the investigations by Windelband and Rickert on the relation between natural and psychical science, or the old dichotomy between the physical and mental sciences. The relation between the continuity of memory and the desire for immortality is borne out by the fact that woman is devoid of the desire for immortality. It is to be noted that those persons are quite wrong who have attributed the desire for immortality to the fear of death. Women are as much afraid of death as are men, but they have not the longing for immortality. My attempted explanation of the psychological desire for immortality is as yet more an indication of the connection between the desire and memory than a deduction from a higher natural law. It will always be found that the connection actually exists; the more a man lives in his past (not, as a superficial reader might guess, in his future) the more intense will be his longing for immortality. The lack of the desire for immortality in women is to be associated with the lack in them of reverence for their own personality. It seems, however, that the absence of both reverence and desire for immortality in woman is due to a more general principle, and in the same fashion in the case of man the co-existence of a higher form of memory and the desire for immortality may be traced to some deeper root. So far, I have attempted only to show the coincidence of the two, how the deep respect for their own past and the deep desire for their own future are to be found in the same individuals. It will now be my task to find the common origin of these two factors of the mind. Let us take as a starting-point what we were able to lay down as to the universality of the memory of great men. To such everything is equally real: what took place long ago and the most recent experience. Thus it happens that a single experience does not end with the moment of time in which it happened, does not disappear as this moment of time disappears, but through the memory is wrested from the grasp of time. Memory makes experience timeless; the essence of it is that it should transcend time. A man can only remember the past because memory is free from the control of time, because events which in nature are functions of time, in the spirit have conquered time.