This is easily understood, if we remember the repeatedly quoted dialectic rule according to which our understanding must never exaggerate the distinctions between two things. We must not too widely separate the religious from the secular field. Of course, the religious field is in heaven, while the secular is naturally in the profane universe. Having become aware that even religious imagination, together with its heaven and spirit creator, are profane conceptions in spite of their alleged transcendentalism, we find religion in the secular field, and thus this field has in a way become religious. The religious and the profane infinite have something in common, at least this that the indefinite religious name may also be applied to the secular or profane infinity. "All culture, every condition of humanity or of a nation, has its roots as well as its bounds in history," says our Professor of psychology. Should not religion, which according to the words of a German emperor "must be preserved for the people," also have its bounds in history? Or does it belong to the infinite and must it exist forever? In order to free history of its bounds, it is necessary to avail ourselves of the positive outcome of philosophy and to demonstrate that nothing is infinite but the infinite itself, which has the double nature of being infinite and inseparable from the finite phenomena of nature. The whole of nature is eternal, but none of its individual phenomena is, although even the imperishable whole is composed of perishable parts.