The world-view which has the closest affinity to ours, as we have here built it up on epistemological foundations, is that of A. E. Biedermann. [61] But Biedermann requires for the justification of his point of view dogmatic theses which are quite out of place in Theory of Knowledge. Thus, e.g., he works with the concepts of Being, Substance, Space, Time, etc., without having first analysed the cognitive process by itself. Instead of establishing the fact that the cognitive process consists, to begin with, only of the two elements, the Given and Thought, he talks of the Kinds of Being of the real. For example, in Section 15, he says: "Every content of consciousness includes within itself two fundamental facts--it presents to us, as given, two kinds of Being which we contrast with each other as sensuous and spiritual, thing-like and idea-like, Being." And in Section 19: "Whatever has a spatio-temporal existence, exists materially; that which is the ground of all existence and the subject of life has an idea-like existence, is real as having an ideal Being." This sort of argument belongs, not to the Theory of Knowledge, but to Metaphysics, which latter presupposes Theory of Knowledge as its foundation. We must admit that Biedermann's doctrine has many points of similarity with ours; but our method has not a single point of contact with his. Hence, we have had no occasion to compare our position directly with his. Biedermann's aim is to gain an epistemological standpoint with the help of a few metaphysical axioms. Our aim is to reach, through an analysis of the process of cognition, a theory of reality. And we believe that we have succeeded in showing, that all the disputes between philosophical systems result from the fact that their authors have sought to attain knowledge about some object or other (Thing, Self, Consciousness, etc.), without having first given close study to that which alone can throw light on whatever else we know, viz., the nature of knowledge itself. VIII CONCLUDING REMARKS: PRACTICAL The aim of the preceding discussions has been to throw light on the relation of our personality, as knower, to the objective world. What does it signify for us to possess knowledge and science? This was the question to which we sought the answer. We have seen that it is just in our knowing that the innermost kernel of the world manifestly reveals itself. The harmony, subject to law, which reigns throughout the whole world, reveals itself precisely in human cognition.