but reveals itself, on closer inspection, for what it really is. The whole difficulty in understanding knowledge lies in that we do not create the world-content out of ourselves. If we did so create it, there would be no knowledge at all. Only objects which are given can occasion questions for me. Objects which I create receive their determinations by my act. Hence, I do not need to ask whether these determinations are true or false. This, then, is the second point in our Theory of Knowledge. It consists in the postulate that there must, within the sphere of the Given, be a point at which our activity does not float in a vacuum, at which the world-content itself enters into our activity. We have already determined the starting-point of the Theory of Knowledge by assigning it a place wholly antecedent to all cognitive activity, lest we should distort that activity by some prejudice borrowed from among its own results. Now we determine the first step in the development of our knowledge in such a way that, once more, there can be no question of error or incorrectness. For, we affirm no judgment about anything whatsoever, but merely state the condition which must be fulfilled if knowledge is to be acquired at all. It is all-important that we should, with the most complete critical self-consciousness, keep before our minds the fact that we are postulating the very character which that part of the world-content must possess on which our cognitive activity can begin to operate. Nothing else is, in fact, possible. As given, the world-content is wholly without determinations. No part of it can by itself furnish the impulse for order to begin to be introduced into the chaos. Hence, cognitive activity must issue its edict and declare what the character of that part is to be. Such an edict in no way infringes the character of the Given as such. It introduces no arbitrary affirmation into science. For, in truth, it affirms nothing. It merely declares that, if the possibility of knowledge is to be explicable at all, we need to look for a field like the one above described. If there is such a field, knowledge can be explained; if not, not. We began our Theory of Knowledge with the "Given" as a whole; now we limit our requirement to the singling out of a particular field within the Given. Let us come to closer grips with this requirement. Where within the world-picture do we find something which is not merely given, but is given only in so far as it is at the same time created by the cognitive activity?