Our twentieth century philosophers are the prophets of a new age. Bergson's teaching opens before each individual and before humanity new possibilities of achievement, as, in obedience to the vital impulse, the army of humanity rushes on "in an overwhelming charge, able to beat down every resistance and clear the most formidable obstacles, perhaps even death."[179] Eucken, with the more serious burden of a moral message, has proclaimed with voice and pen the gospel of a new spiritual life and a new spiritual world. Do not these twentieth century prophets reëcho in a certain sense, each in his own language, the message which was heard among the Galilean hills in an age from which the centuries are measured, "Repent, for the Kingdom of Heaven is at hand"? 179: "L'Évolution Créatrice," p. 294; E. T., p. 271. III. WARD AND THE REALM OF ENDS Our English speaking philosophers, in the more usual fashion, base their religious philosophy upon a theory of knowledge. It is noticeable, however, that both James Ward and Josiah Royce, while belonging to the idealistic tradition coming down from Kant and Hegel, show the influence of a revolt from that tradition. Ward begins with the many, with pluralism, while he ends with the one; and Royce declares himself an advocate of Absolute Pragmatism. The great services of Ward to religious philosophy in his "Realm of Ends" are, first, his transition from pluralism to theism, and, second, his demonstration anew of the strength of the philosophical argument for immortality. 1. His theistic argument in a nutshell is this, that while there is no road from the One to the Many, there is an open road from the Many to the One, with sign-posts upon the way. We must start with pluralism, says Ward, because no reason can be given why the One, in whatever way conceived, should become the Many. Why should the homogeneous become heterogeneous, or the indeterminate determinate, or why should the absolute become split up into finite spirits? A creation out of nothing cannot, for Ward, solve the problem, for his conception of creation is that of "intellective intuition," in which God as subject is necessary to the existence of the world as object, but the world, from this standpoint, is equally necessary to God.