In the noological method this truth obtains a full recognition.  Realism, however, has its rights in the forward sweep of the specifically human side of life with all its diversions, its constraints, and its preponderantly natural character.  Viewed from this standpoint, the main fact is that life is raised out of the idle calm of its initial stages, and is brought into a current; in order to bring this about, much is urgently needful by man, which cannot originate, prior to the appearance of the spiritual estimation of values, but which becomes his when he is set in a strong current; then, on the one hand, anxiety for external existence, division into parties, ambition, etc., and, on the other hand, the mechanism of the psychic life with its association, reproduction, etc., are all seen in a new light.  These motive powers would certainly never produce a spiritual content out of man’s own ability; such a content is only reachable if the movement of life raises man out of and above the initial performances and the initial motives.  No mechanism, [p.97] either of soul or of society, is able to accomplish this; it can be accomplished alone by an inward spirituality in man.  Through such a conception, Realism and Idealism are no longer irreconcilable opponents, but two sides of one encompassing life; one may grow alongside the other, but not at the expense of the other.  Indeed, the more the content of the spiritual life grows, the more becomes necessary on the side of psychic existence; the more we submerge ourselves in this psychic existence, the greater appears the superiority of the spiritual life."[29] This difference between noeology and psychology is pointed out by Eucken in his delineation of spiritual life along the whole course of its development.  The insistence on the reality of life within the region of values, brought forth through the activity of the Will, is shown to be absolutely necessary in order that life may not sink into the level of the mere physical object on the one hand, and into mere subjectivity and momentary changes of consciousness on the other hand.  It is a decision at this point which constitutes the great turn to a life of the spirit and to the granting to it of a self-subsistence as real as objects in the external world; it is a turn which includes, further, a new beginning of a remove from the content of the moment and from the impinging of the environment upon the subject; it is a realisation by the mind and [p.98] soul that its own content is now on a path which has to be carved out, step by step, by its own spiritual potency.  It is in the light of what is attempted and accomplished in this respect that the external world and all its ramifications into the soul are in the last resort to be interpreted.  When the foundation of life is thus placed upon a spiritual content of meaning and value, norm and end, the first impressions of things are seen as nothing more than preparatory stages and conditions to a life beyond