To sum up, then, though it is true that under the present condition of the civilized world a man may act independently for himself in many directions, the fact remains that in whatever direction he may turn he is still only a member of a fixed order of society and appears as such limited in his range rather than the vital representative and individual embodiment of society itself. He acts necessarily under such a condition of restriction, and our interest in such a personality, no less than in the content of his aims and activity, is entirely devoid of completeness. In the end we are invariably driven to concentrate our attention on the purely personal interest, how far, that is to say, he attained success, what was the nature of the obstacles and complications which, in either, through untoward chance or necessity, confronted or distracted his progress. And if it is, moreover, true that our modern personality is of infinite significance when we estimate the character thus manifested as a spiritual product, in its actions, sufferings, moral opinions, and conduct that is to say, it is also true that the moral content which is realized in such an individual is of a restricted character, rather than, as is the case in the heroic times, the realization of universal right, custom, and legality. The individual is no longer the exclusive vehicle and actual embodiment of these powers as in the previous times. (_c_) Our interest, however, in and need to have presented us such a completely realized individuality and living self-dependence will always persist, however strongly we may recognize the worth and reasonable nature of the more developed condition of an organized and trained civic society. It is this necessity which makes us regard with astonishment the youthful spirit of Schiller and Goethe when they sought to discover that lost self-sufficiency in the prevailing conditions of modern times. How do we find in particular this attempt is made by Schiller in his earliest works? Simply by a rebellion directed against the whole organic framework of civil society. Karl Moor, suffering injury from the existing order at the hands of those who abuse the power entrusted them, has the courage to break the bonds which bind him to law and order altogether, cuts himself adrift and creates for himself a heroic situation, in which he appears as the champion of right, and the self-constituted avenger of wrong, injustice, and oppression. None the less, how insignificant and isolated must a private revenge of this kind appear, if we estimate it from the practical point of view, according to the probability of its success; and, in fact, in one aspect of it, it already contains the germ of wrong which can only lead to the criminal act on which it will fall to pieces. No doubt, as personal to Karl Moor himself, this is a misfortune, a fatality, however, which, despite the tragical element in it, can only engraft on mere boys the blight of such a