§ 201. The finite, moral individual, with his peculiar spiritual perspective, has long since been recognized as essential to the meaning of the universe rationally conceived. But in its first movement absolute idealism proposed to absorb him in the indivisible absolute self. It is now pointed out that Fichte, and even Hegel himself, means the absolute to be a plurality or society of persons.[404:4] It is commonly conceded that the will of the absolute must coincide with the wills of all finite creatures in their severalty, that God wills in and through men.[404:5] Corresponding to this individualistic tendency on the part of absolute idealism, there has been recently projected a _personal idealism_, or _humanism_, which springs freshly and directly from the same motive. This philosophy attributes ultimate importance to the human person with his freedom, his interests, his control over nature, and his hope of the advancement of the spiritual kingdom through coöperation with his fellows.[405:6] [Sidenote: Concessions from the Side of Naturalism. Recognition of Fundamental Principles.] § 202. Naturalism exhibits a moderation and liberality that is not less striking than that of absolutism. This abatement of its claims began in the last century with agnosticism. It was then conceded that there is an order other than that of natural science; but this order was held to be inaccessible to human knowledge. Such a theory is essentially unstable because it employs principles which define a non-natural order, but refuses to credit them or call them knowledge. The agnostic is in the paradoxical position of one who knows of an unknowable world. Present-day naturalism is more circumspect. It has interested itself in bringing to light that in the very procedure of science which, because it predetermines what nature shall be, cannot be included within nature. To this interest is due the rediscovery of the rational foundations of science. It was already known in the seventeenth century that exact science does not differ radically from mathematics, as mathematics does not differ radically from logic. Mathematics and mechanics are now being submitted to a critical examination which reveals the definitions and implications upon which they rest, and the general relation of these to the fundamental elements and necessities of thought.[406:7] [Sidenote: Recognition of the Will. Pragmatism.] § 203. This rationalistic tendency in naturalism is balanced by a tendency which is more empirical, but equally subversive of the old ultra-naturalism. Goethe once wrote: "I have observed that I hold that thought to be true which is _fruitful for me_. . . . When I know my relation to myself and to the outer world, I say that I possess the truth."