Consistently, then, with this notion of philosophy, and under this limitation, I have not, I think, deviated in the latter Lectures from the law I originally laid down. Inasmuch, however, as the exposition of a philosophy of life must necessarily be _vivid_, and consequently requires to be interspersed with historical views and examples, I must request you, looking principally to the ideas which form the essential foundation of these discourses, to judge the latter by the pervading tenor and connection of the thoughts rather than by the several allusions and instances which I have introduced for the mere purpose of illustration. All that is merely personal in the interpretation passed upon those events will, I trust, be looked upon as the private opinions, indeed, but still the unprejudiced conclusions, of an individual. In the course of these Lectures I attempted, first of all, to establish a firm foundation for the human soul, considered both in its own proper nature and with regard to its most essential relations in life to nature and to God. In the next place, by investigating the order of the divine dispensations in nature, and in the realms of truth and history, it was my endeavor to obtain for it a wider and more solid basis. Lastly, I occupied myself with tracing the course which the Spirit of Eternal Truth pursues in science and in life, and the shapes which in its progress toward perfection it successively assumes. Accordingly, I have pointed out to you, first of all, how this Spirit of Eternal Truth is ever one and the same in the highest science and in divine faith; then, how victoriously it comes forth out of the conflict between faith and infidelity; and, in conclusion, I showed you that, far from being confined to the narrow region of science, it may and rightly ought to enter with an earnest influence into life itself. How the latter duty is actually fulfilled we endeavored to show, by considering the symbolical signification of life, and, as derived therefrom, its higher sanction and divine foundation, especially in public life and the state. And herein the idea of a universal Christian and truly historical justice found a closer application and wider development. And this formed the subject of our last disquisition.