In modern times things are very different; now we no longer see philosophic individuals who constitute a class by themselves. With the present day all difference has disappeared; philosophers are not monks, for we find them generally in connection with the world, participating with others in some common work or calling. They live, not independently, but in the relation of citizens, or they occupy public offices and take part in the life of the state. Certainly they may be private persons, but if so, their position as such does not in any way isolate them from their other relationships. They are involved in present conditions, in the world and its work and progress. Thus their philosophy is only by the way, a sort of luxury and superfluity. This difference is really to be found in the manner in which outward conditions have taken shape after the building up of the inward world of religion. In modern times, namely, on account of the reconciliation of the worldly principle with itself, the external world is at rest, is brought into order—worldly relationships, conditions, modes of life, have become constituted and organized in a manner which is conformable to nature and rational. We see a universal, comprehensible connection, and with that individuality likewise attains another character and nature, for it is no longer the plastic individuality of the ancients. This connection is of such power that every individuality is under its dominion, and yet at the same time can construct for itself an inward world. The external has thus been reconciled with itself in such a way that both inward and outward may be self-sufficing and remain independent of one another; and the individual is in the condition of being able to leave his external side to external order, while in the case of those plastic forms the external could only be determined entirely from within. Now, on the contrary, with the higher degree of strength attained by the inward side of the individual, he may hand the external over to chance; just as he leaves clothing to the contingencies of fashion, not considering it worth while to exert his understanding upon it. The external he leaves to be determined by the order which is present in the particular sphere in which his lot is cast. The circumstances of life are, in the true sense, private affairs, determined by outward conditions, and do not contain anything worthy of our notice. Life becomes scholarly, uniform, commonplace, it connects itself with outwardly given relationships and cannot represent or set itself forth as a form pertaining only to itself. Man must not take up the character of showing himself an independent form, and giving himself a position in the world created by himself. Because the objective power of external relationships is infinitely great, and for that reason the way in which I perforce am placed in them has become a matter of indifference to me, personality and the individual life generally are equally indifferent.