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of duty. It is not open to man to accept or reject this truth as he may see fit. It is a principle of reason which is involved in every exercise of reason. In denying it in name, man none the less acknowledges it in fact. Only men already sophisticated by vice who are seeking an excuse for their viciousness ever try to deny, even in words, the response which freedom makes to the voice of duty. Since, however, freedom is an absolute stranger to the natural and sensible world, man's possession of moral freedom is the final sign and seal of his membership in a supersensible world. The existence of an ideal or spiritual realm with its own laws is thus certified to by the fact of man's own citizenship within it. But, once more, this citizenship and this certification are solely moral. Scientific or intellectual warrant for it is impossible or self-contradictory, for science works by the law of causal necessity with respect to what is, ignorant of any law of freedom referring to what should be.

      With the doors to the supersensible world now open, it is but a short step to religion. Of the negative traits of true religion we may be sure in advance. It will not be based upon intellectual grounds. Proofs of the existence of God, of the creation of nature, of the existence of an immaterial soul from the standpoint of knowledge are all of them impossible. They transgress the limits of knowledge, since that is confined to the sensible world of time and space. Neither will true religion be based upon historic facts such as those of Jewish history or the life of Jesus or the authority of a historic institution like a church. For all historic facts as such fall within the realm of time which is sensibly conditioned. From the points of view of natural theology and historic religions Kant was greeted by his contemporaries as the "all-shattering." Quite otherwise is it, however, as to moral proofs of religious ideas and ideals. In Kant's own words: "I have found it necessary to deny knowledge of God, freedom and immortality in order to find a place for faith"—faith being a moral act.

      Then he proceeds to reinterpret in terms of the sensuous natural principle and the ideal rational principle the main doctrines of Lutheran Protestantism. The doctrines of incarnation, original sin, atonement, justification by faith and sanctification, while baseless literally and historically, are symbols of the dual nature of man, as phenomenal and noumenal. And while Kant scourges ecclesiastical religions so far as they have relied upon ceremonies and external authority, upon external rewards and punishments, yet he ascribes transitional value to them in that they have symbolized ultimate moral truths. Although dogmas are but the external vesture of inner truths, yet it may be good for us "to continue to pay reverence to the outward vesture since that has served to bring to general acceptance a doctrine which really rests upon an authority within the soul of man, and which, therefore, needs no miracle to commend it."

      It is a precarious undertaking to single out some one thing in German philosophy as of typical importance in understanding German national life. Yet I am committed to the venture. My conviction is that we have its root idea in the doctrine of Kant concerning the two realms, one outer, physical and necessary, the other inner, ideal and free. To this we must add that, in spite of their separateness and independence, the primacy always lies with the inner. As compared with this, the philosophy of a Nietzsche, to which so many resort at the present time for explanation of what seems to them otherwise inexplicable, is but a superficial and transitory wave of opinion. Surely the chief mark of distinctively German civilization is its combination of self-conscious idealism with unsurpassed technical efficiency and organization in the varied fields of action. If this is not a realization in fact of what is found in Kant, I am totally at loss for a name by which to characterize it. I do not mean that conscious adherence to the philosophy of Kant has been the cause of the marvelous advances made in Germany in the natural sciences and in the systematic application of the fruits of intelligence to industry, trade, commerce, military affairs, education, civic administration and industrial organization. Such a claim would be absurd. But I do mean, primarily, that Kant detected and formulated the direction in which the German genius was moving, so that his philosophy is of immense prophetic significance; and, secondarily, that his formulation has furnished a banner and a conscious creed which in solid and definite fashion has intensified and deepened the work actually undertaken.

      In bringing to an imaginative synthesis what might have remained an immense diversity of enterprises, Kantianism has helped formulate a sense of a national mission and destiny. Over and above this, his formulation and its influence aids us to understand why the German consciousness has never been swamped by its technical efficiency and devotion, but has remained self-consciously, not to say self-righteously, idealistic. Such a work as Germany has undertaken might well seem calculated to generate attachment to a positivistic or even materialistic philosophy and to a utilitarian ethics. But no; the teaching of Kant had put mechanism forever in its subordinate place at the very time it inculcated devotion to mechanism in its place. Above and beyond as an end, for the sake of which all technical achievements, all promotion of health, wealth and happiness, exist, lies the realm of inner freedom, of the ideal and the supersensible. The more the Germans accomplish in the way of material conquest, the more they are conscious of fulfilling an ideal mission; every external conquest affords the greater warrant for dwelling in an inner region where mechanism does not intrude. Thus it turns out that while the Germans have been, to employ a catchword of recent thought, the most technically pragmatic of all peoples in their actual conduct of affairs, there is no people so hostile to the spirit of a pragmatic philosophy.

      The combination of devotion to mechanism and organization in outward affairs and of loyalty to freedom and consciousness in the inner realm has its obvious attractions. Realized in the common temper of a people it might well seem invincible. Ended is the paralysis of action arising from the split between science and useful achievements on one side and spiritual and ideal aspirations on the other. Each feeds and reinforces the other. Freedom of soul and subordination of action dwell in harmony. Obedience, definite subjection and control, detailed organization is the lesson enforced by the rule of causal necessity in the outer world of space and time in which action takes place. Unlimited freedom, the heightening of consciousness for its own sake, sheer reveling in noble ideals, the law of the inner world. What more can mortal man ask?

      It would not be difficult, I imagine, to fill the three hours devoted to these lectures with quotations from representative German authors to the effect that supreme regard for the inner meaning of things, reverence for inner truth in disregard of external consequences of advantage or disadvantage, is the distinguishing mark of the German spirit as against, say, the externality of the Latin spirit or the utilitarianism of Anglo-Saxondom. I content myself with one quotation, a quotation which also indicates the same inclination to treat historic facts as symbolic of great truths which is found in Kant's treatment of church dogmas. Speaking of the Germanic languages, an historian of German civilization says:

      "While all other Indo-European languages allow a wide liberty in placing the accent and make external considerations, such as the quantity of the syllables and euphony, of deciding influence, the Germanic tribes show a remarkable and intentional transition to an internal principle of accentuation. . . . Of all related peoples the Germanic alone puts the accent on the root syllable of the word, that is, on the part that gives it its meaning. There is hardly an ethnological fact extant which gives so much food for thought as this. What leads these people to give up a habit which must have been so old that it had become instinctive, and to evolve out of their own minds a principle which indicates a power of discrimination far in advance of anything we are used to attribute to the lower stages of civilization? Circumstances of which we are not now aware must have compelled them to distinguish the inner essence of things from their external form, and must have taught them to appreciate the former as of higher, indeed as of sole, importance. It is this accentuation of the real substance of things, the ever-powerful desire to discover this real substance, and the ever-present impulse to give expression to this inner reality which has become the controlling trait of the Germanic soul. Hence the conviction gained by countless unfruitful efforts, that reason alone will never get at the true foundation of things; hence the thoroughness of German science; hence a great many of the qualities that explain Germanic successes and failures; hence, perhaps, a certain stubbornness and obstinacy, the unwillingness to give up a conviction once formed; hence the tendency to mysticism; hence that continuous struggle which marks the history of German art,—the struggle to give to the contents powerful and adequate expression, and to satisfy at the same time the requirements of esthetic elegance and beauty, a struggle in which the

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