Together we founded a review, the _Critica_, and kept it going by our contributions; together we edited collections of classical authors; and together we engaged in many lively controversies. And it seems indeed as though we really succeeded in laying hold of and again firmly re-establishing in Italy the tradition of philosophical studies, thus welding a chain which evidently has withstood the strain and destructive fury of the war and its afterclaps. By this I do not mean to imply that our gradual achievements were the result of a definite preconcerted plan. Our work was the spontaneous consequence of our spontaneous mental development and of the spontaneous agreement of our minds. And therefore this common task, too, gradually becoming differentiated in accordance with the peculiarities of our temperaments, our tendencies, and our attitudes, resulted in a kind of division of labour between us. So that whereas I by preference have devoted my attention to the history of literature, Gentile has dedicated himself more particularly to the history of philosophy and especially of Italian philosophy, not only as a thinker but as a scholar too, and as a philologist. He may be said to have covered the entire field from the Middle Ages to the present time by his works on Scholasticism in Italy, on Bruno, on Telesio, on Renaissance philosophy, on Neapolitan philosophy from Genovesi to Galluppi, on Rosmini, on Gioberti, and on the philosophical writers from 1850 to 1900. And though his comprehensive _History of Italian Philosophy_, published in parts, is far from being finished, the several sections of it have been elaborated and cast in the various monographs which I have just mentioned. In addition to this, Gentile has been devoting special attention to religious problems. He took a very important part in the inquiry into and criticism of "modernism," the hybrid nature of which he laid bare, exposing both the inner contradictions and the scanty sincerity of the movement. His handling of this question was shown to be effective by the fact, among others, that the authors of the encyclical _Pascendi_, which brought upon Modernism the condemnation of the Church, availed themselves of the sharp edge of Gentile's logical arguments, prompted by scientific loyalty and dictated by moral righteousness. Finally, and in a more close connection with the present work, it will be remembered that Gentile has done away with the chaotic pedagogy of the positivistic school, and has also definitely criticised the educational theory of Herbart. As far back as 1900 he published a monograph of capital importance, in which he showed that pedagogy in so far as it is philosophical resolves itself without residuum into the philosophy of the spirit; for the science of the spirit's education can not but be the science of the spirit's development,--of its dialectics, of its necessity.