selves at any one instant. Or in other words, we finite beings live in the search for individuality, of life, of will, of experience, in brief, of meaning. The whole meaning, which is the world, the Reality, will prove to be, for this very reason, not a barren Absolute, which devours individuals, not a wilderness such as Meister Eckhart found in God, a Stille Wüste, da Niemand daheim ist, a place where there is no definite life, nor yet a whole that absorbs definition, but a whole that is just to the finite aspect of every flying moment, and of every transient or permanent form of finite selfhood, — a whole that is an individual system of rationally linked and determinate, but for that very reason not externally determined, ethically free individuals, who are nevertheless One in God. It is just because all meanings, in the end, will prove to be internal meanings, that this which the internal meaning most loves, namely the presence of concrete fulfilment, of life, of pulsating and originative will, of freedom, and of individuality, will prove, for our view, to be of the very essence of the Absolute Meaning of the world. This, I say, will prove to be the sense of our central thesis; and here will be a contrast between our form of Idealism and some other forms.
And thus, in this wholly preliminary statement, I have outlined our task, have indicated its relation to the problems of religion, have suggested its historical affiliations, and have, in a measure, predicted its course. I have defined in general the problem of the relation of the World as Idea to the World as Fact, and have stated our issue as precisely this relation between Ideas and Reality. In order to assist in clarifying our undertaking, I have also
