The dualism between faith authoritatively supported as the principle of this life, and knowledge supernaturally realized as the principle of the next, was transmuted into the dualism between intelligence now and here occupied with natural things, and the affections and accompanying beliefs, now and here realizing spiritual worths. For a time this dualism operated as a convenient division of labor. Intelligence, freed from responsibility for and preoccupation with supernatural truths, could occupy itself the more fully and efficiently with the world that now is; while the affections, charged with the values evoked in the medieval discipline, entered into the present enjoyment of the delectations previously reserved for the saints. Directness took the place of systematic intermediation; the present of the future; the individual’s emotional consciousness of the supernatural institution. Between science and faith, thus conceived, a bargain was struck. Hands off; each to his own, was the compact; the natural world to intelligence, the moral, the spiritual world to belief. This (natural) world for knowledge; that (supernatural) world for belief. Thus the antithesis, unexpressed, ignored, _within experience_, between belief and knowledge, between the purely objective values of thought and the personal values of passion and volition, was more fundamental, more determining, than the opposition, explicit and harassing, _within knowledge_, between subject and object, mind and matter. This latent antagonism worked out into the open. In scientific detail, knowledge encroached upon the historic traditions and opinions with which the moral and religious life had identified itself. It made history to be as natural, as much its spoil, as physical nature. It turned itself upon man, and proceeded remorselessly to account for his emotions, his volitions, his opinions. Knowledge, in its general theory, as philosophy, went the same way. It was pre-committed to the old notion: the absolutely real is the object of _knowledge_, and hence is something universal and impersonal. So, whether by the road of sensationalism or rationalism, by the path of mechanicalism or objective idealism, it came about that concrete selves, specific feeling and willing beings, were relegated with the beliefs in which they declare themselves to the “phenomenal.” III So much for the situation against which some contemporary tendencies are a deliberate protest.