Philosophers should seek the road to unprejudiced spiritual observation, instead of hiding reality behind an artificial frontage of concepts. In a monograph by Eduard von Hartmann on "The Ultimate Problems of Epistemology and Metaphysics" (in the Zeitschrift für Philosophie und philosophische Kritik, Vol. 108, p. 55), my Philosophy of Spiritual Activity has been classed with the philosophical tendency which seeks to build upon an "epistemological Monism." Eduard von Hartmann rejects this position as untenable, for the following reasons. According to the point of view maintained in his monograph, there are only three possible positions in the theory of knowledge. The first consists in remaining true to the naïve point of view, which regards objects of sense-perception as real things existing outside the human mind. This, urges Von Hartmann, implies a lack of critical reflection. I fail to realise that with all my contents of consciousness I remain imprisoned in my own consciousness. I fail to perceive that I am dealing, not with a "table-in-itself," but only with a phenomenon in my own consciousness. If I stop at this point of view, or if for whatever reasons I return to it, I am a Naïve Realist. But this whole position is untenable, for it ignores that consciousness has no other objects than its own contents. The second position consists in appreciating this situation and confessing it to oneself. As a result, I become a Transcendental Idealist. As such, says Von Hartmann, I am obliged to deny that a "thing-in-itself" can ever appear in any way within the human mind. But, if developed with unflinching consistency, this view ends in Absolute Illusionism. For the world which confronts me is now transformed into a mere sum of contents of consciousness, and, moreover, of contents of my private consciousness. The objects of other human minds, too, I am then compelled to conceive--absurdly enough--as present solely in my own consciousness. Hence, the only tenable position, according to Von Hartmann, is the third, viz., Transcendental Realism. On this view, there are "things-in-themselves," but consciousness can have no dealings with them by way of immediate experience. Existing beyond the sphere of human consciousness, they cause, in a way of which we remain unconscious, the appearance of objects in consciousness. These "things-in-themselves" are known only by inference from the contents of consciousness, which are immediately experienced but for that very reason, purely ideal. Eduard von Hartmann maintains in the monograph cited above, that "epistemological Monism"--for such he takes my point of view to be--is bound to declare itself identical with one or other of the above three positions; and that its failure to do so is due only to its inconsistency in not drawing the actual consequences of its presuppositions. The monograph goes on to say: "If we want to find out which epistemological position