In the actuality of waking existence both worlds, that of scrutiny and that of acceptance (Hingebung), are interwoven, just as in a Brabant tapestry warp and woof together effect the picture. Every law must, to be _available_ to the understanding at all, once have been discovered through some destiny-disposition in the history of an intellect—that is, it must have once been in experiential life; and every destiny appears in some sensible garb—as persons, acts, scenes and gestures—in which Nature-laws are operative. Primitive life is submissive before the daemonic unity of the fateful; in the consciousness of the mature Culture this “early” world-image is incessantly in conflict with the other, “late,” world-image; and in the civilized man the tragic world- feeling succumbs to the mechanizing intellect. History and nature _within ourselves_ stand opposed to one another as _life_ is to _death_, as _ever-becoming time_ to _ever-become space_. In the waking consciousness, becoming and become struggle for control of the world- picture, and the highest and maturest forms of both sorts (possible only for the great Cultures) are seen, in the case of the Classical soul, in the opposition of Plato and Aristotle, and, in the case of our Western, in that of Goethe and Kant—the pure physiognomy of the world contemplated by the soul of an eternal child, and its pure system comprehended by the reason of an eternal greybeard. XII Herein, then, I see the _last_ great task of Western philosophy, the only one which still remains in store for the aged wisdom of the Faustian Culture, the preordained issue, it seems, of our centuries of spiritual evolution. No Culture is at liberty to _choose_ the path and conduct of its thought, but here for the first time a Culture can foresee the way that destiny has chosen for it.