Next, when we speak of mental culture we are to understand thereby, first of all, philosophy, for it is philosophy which scientifically comprehends the eternal archetype of all spiritual life. We must designate it by the foreign name, as the Germans have shown themselves unwilling to adopt the German name[1] that was recently suggested. For this science, and for all science based upon it, the claim is now made that it influences the life of a people who have a living language. But, in apparent contrast to this assertion, it has often been said, and by some among ourselves, that philosophy, science, the fine arts, etc., are ends in themselves and not handmaids of life, and that it is degrading them to esteem them according to their utility in the service of life. Here we must define these expressions more closely and guard against any misinterpretation. They are true in the following double but limited sense; first, that it is not the duty of science or art, as some have thought, to be useful at what may be called a lower stage of life, e.g., temporal or sensuous life, or for everyday edification; then, that an individual, in consequence of his personal seclusion from a spiritual world regarded as a whole, may be entirely absorbed in these special branches of the universal divine life without needing a stimulus from outside them, and may find in them complete satisfaction. But they are in no wise true in the strict sense, for it is just as impossible that there should be more than one end in itself as that there should be more than one Absolute. The sole end in itself, apart from which there can be no other, is spiritual life. Now this expresses itself in part and appears as an eternal stream, with itself as source—that is, as eternal activity. This activity eternally receives its pattern from science, and its ability to form itself according to
- ↑ [Wissenschaftslehre, i.e. Theory of science.]
