The association with pantheism Schopenhauer accepts in principle, though the name is not congenial to him. In his system the Will is one and all, like the 'Deus' of Spinoza. The difference is that, instead of ascribing perfection to the universe that is its manifestation, he regards the production of a world as a lapse from which redemption is to be sought. His doctrine has been rightly described, in common with the predominant philosophical doctrines of his period, as a resultant of the deepened subjective analysis brought by Kant into modern philosophy on the one side, and of the return to Spinoza in the quest for unity of principle on the other. Why, then, it may be asked, are Fichte, Schelling, and Hegel the constant objects of his attack? The true explanation is not the merely external one, that they were his successful rivals for public favour, but is to be found in a real antithesis of thought. Within the limits of the idealism they all hold in common, Schopenhauer is at the opposite pole. In spite of his attempt to incorporate the Platonic Ideas, and in spite of his following of Kant, whose 'intelligible world' was in essence Platonic or neo-Platonic, he could find no place in his system for a rational order at the summit. Now this order was precisely what Fichte and Hegel aimed at demonstrating. If Schopenhauer is less unsympathetic in his references to Schelling, that is because Schelling's world-soul appeared to him to prefigure his own attempt to discover in nature the manifestation of a blindly striving will or feeling rather than reason. Suspicious as he shows himself of possible plagiarisms by others, the charge cannot be retorted against himself. The supreme principle of Fichte, it has been pointed out, has an actively volitional character and was formulated before Schopenhauer's: but then it is essentially rational. For Hegel, what is supreme is the world-reason. Hence they are at one with Plato in holding that in some sense 'mind is king.' For Schopenhauer, on the contrary, mind, or pure intellect, is an emancipated slave. Having reached its highest point, and seen through the work of the will, it does not turn back and organise it, but abolishes it as far as its insight extends.