It is not necessary to state that I do not mean to question the great importance of our reason by the foregoing remarks. Even though reason cannot independently, or absolutely, discern the objects of the speculative introspection, such as the objects of the moral world, the true, the beautiful, the right, the bad, the reasonable, etc., it nevertheless is well fitted to distinguish relatively, by means of concrete sense perceptions, between general and concrete things, between the object and its manifestation, between fundamental needs and fanciful appetites. Although we may dispense with the belief in absolute reason and consequently realize that there can be no absolute peace, still we may call war an unmitigated evil when comparing it with the peaceful interests of our time or of our class. Not until we abandon our fruitless exploring trip after absolute truth, shall we learn to find that which is true in space and time. It is precisely the consciousness of the relative applicability of our knowledge which is the strongest lever of progress. The believers in absolute truth have adopted the monotonous diagram of "good" men and "rational" institutions as a basis for their views of life. For this reason they oppose all human and historical institutions which do not fit into their pattern, but which reality nevertheless produces without regard to their brains. Absolute truth is the arch foundation of intolerance. On the other hand tolerance proceeds from the consciousness of the relative applicability of "eternal truths." The understanding of pure reason leads to the realization that the consciousness of the universal interdependence of reason is the true road toward practical reason. +(b) Morality and Right.+ The nature of our task limits us to the demonstration that pure reason is a nonentity, that reason is the sum of all acts of individual understanding, that it deals only seemingly with pure and general, but in reality with practical, or concrete, perceptions. We have been discussing that philosophy which pretends to be the science of pure or absolute understanding. We found its aim to be idle, inasmuch as the development of speculative philosophy represents a succession of disappointments, because its unconditional or absolute systems proved to be limited in space and time. Our presentation of the matter has revealed the relative character of so-called eternal truths. We perceived that reason was dependent on sense perceptions, we found that any truth required definite limits for its determination. As regards more especially life's wisdom, we saw that the acquired knowledge of "pure" reason manifested itself in practice by the dependence of the wise or the rational upon concrete sense perceptions. If we now apply this theory to morality as such, we must be able to establish harmony also in this field, where there is some doubt as to what is right and wrong, by means of the scientific method.