If, according to its nature, thinking is subject to standards and laws given it by an objective world, then subjective arbitrariness, a method of thought which, while pretending to be a free producer of truth, yet determines it according to necessity or desire; and, even more so, a method of thought which feels itself justified to hold an opinion upon the same question in one way to-day, and another and entirely opposite one to-morrow, is wholly incomprehensible: just as incomprehensible as if a draughtsman, attempting to draw a true picture of St. Peter’s Church, would not follow the reality but prefer to draw the picture at random, according to his fancy and mood. We have stated these fundamental principles already at the beginning of our book, we have also set forth how greatly liberal freedom of thought is lacking the first presumption of any proper science, namely, the clear perception that there is an objective truth in philosophical-religious questions, to which we must submit, there, in fact, most of all. No! We also want autonomy of thought, especially in questions of metaphysics, where, anyway, there can only be postulates! so shouted _Kant_ to the modern world on the threshold of the nineteenth century. There are no stable truths, everything is relative and changing, adds the modern theory of evolution. At last there is freedom for thought and research, freedom from the yoke of absolute truth! Behold the aberrations of an unbridled rush for freedom which moves the world of to-day. This unruly hankering for a freer existence than allowed by their nature and position, makes unbearable to many modern children of man the idea of iron laws of truth and marked boundaries of thought. Revelling in the consciousness of their sovereign personality, they want to measure all things by their individuality, even religion, philosophy, truth, and ethics. Only that what is created and experienced by them within the sanctuary of their personality, only what is made important and legitimate by their sentiment, is truth and of value to them. _Autonomism_ thus changes unnoticeably into _individualism_; the own individuality, in its peculiar inclinations, moods, and humours, its exigencies and egotistical aims, its infirmities and diseases—they have, under the name of _individual reason_, become the law of thinking and reasoning. Without Knowledge of the Human Nature.