If we pass from the religious to the _profane ideal_, it presents itself to us under two different forms. The one, although representing human personality, yet develops noble and elevated sentiments, which combine with moral or religious ideas. The other shows us only persons who display, in the pursuit of purely human and positive interests, independence and energy of character. The first is represented by chivalry. When we come to examine the nature and the principle of the chivalric ideal, we see that what constitutes its content is, in fact, _personality_. Here, man abandons the state of inner sanctification, the contemplative for the active life. He casts his eyes about him and seeks a theatre for his activity. The fundamental principle is always the same, the soul, the human person, pursuing the infinite. But it turns toward another sphere, that of action and real life. The Ego is replete with self only, with its individuality, which, in its eyes, is of infinite value. It attaches little importance to general ideas, to interests, to enterprises which have for object general order. Three sentiments, in the main, present this personal and individual character, _honor_, _love_, and _fidelity_. Moreover, separate or united, they form, aside from the religious relationships which can be reflected in them, the true content of chivalry. The author analyzes these three sentiments; he shows in what they differ from the analogous sentiments or qualities in antique art. He endeavors, above all, to prove that they represent, in fact, the side of human personality, with its infinite and ideal character. Thus honor does not resemble bravery, which exposes itself for a common cause. Honor fights only to make itself known or respected, to guarantee the inviolability of the individual person. In like manner _love_, also, which constitutes the centre of the circle, is only the accidental passion of one person for another person. Even when this passion is idealized by the imagination and ennobled by depth of sentiment, it is not yet the ethical bond of the family and of marriage. Fidelity presents the moral character in a higher degree, since it is disinterested; but it is not addressed to the general good of society in itself; it attaches itself exclusively to the person of a master. Chivalric fidelity understands perfectly well, besides, how to preserve its advantages and its rights, the independence and the honor of the person, who is always only conditionally bound. The basis of these three sentiments is, then, free personality. This is the most beautiful part of the circle which is found beyond religion, properly so-called. All here has for immediate end, man, with whom we can sympathize through the side of personal independence. These sentiments are, moreover, susceptible of being placed in connection with religion in a multitude of ways, as they are able to preserve their independent character.