mean the restructuring of the real and concrete life of man. He does not see that what is known as economics is nothing but the system of forms objectively defining this real life. The revolutionary sects were forced to evade this problem because in their historical situation such a restructuring of life and even of the definition of the problem was objectively impossible. But it will not do to fasten upon their weakness, their inability to discover the which forces them to aim too high or too low and to see in these things a sign of greater a Archimedean point from which the whole of reality can be overthrown, and their predicament The individual can never become the measure of all things For when the individual confronts objective reality he is faced by a complex of ready-made and unalterable objects which allow him only the subjective responses of recognition or rejection. Only the class can relate to the whole of reality in a practical revolutionary way. (Thespecies cannot do this it is no more than an individual that has been mythologised and stylised in a spirit of contemplation )And the class, too, can only manage it when it can see through the reified objectivity of the given world to the process that is also its own fate. For the individual, reification and hence determinism(determinism being the idea that things are necessarily connected) are irremovable. Every attempt to achieve 'freedom' from such premises must fail, for 'inner freedom' presupposes that the world cannot be changed. Hence, too, the cleavage of the ego into"is'and",, into the intelligible and the empirical ego, is unable to serve as the foundation for a dialectical process of becoming, even for the individual subject. The problem of the external world and with it the structure of the external world (of things)is referred to the category of the empirical ego. Psychologically and physiologically the latter is subject to the same deterministic laws as apply to the external world in the narrow ense. The intelligible ego becomes a transcendental idea(regardless of whether it is viewed as a metaphysical existent or an ideal to be realised ) It is of the essence of this idea that it should preclude a dialectical interaction with the empirical components of the ego and a fortiori the possibility that the intelligible ego should recognise itself in the empirical ego The impact of such an idea upon the empirical reality corresponding to it produces the same riddle that we described earlier in the relationship between is'and ought This discovery makes it quite clear why all such views must end in mysticism and conceptual mythologies. Mythologies are al ways born where two terminal points, or at least two stages in a movement, have to be regarded as terminal points without its being possible to discover any concrete mediation between them and the movement. This is equally true of movements in the empirical world and of indirectly mediated movements of thought designed to encompass the totality. This failure almost always has the appearance of involving simultaneously the unbridgeable distance between the movement and the thing moved between movement and mover, and between mover and thing moved. But mythology inevitably adopts the structure of the problem whose opacity had been the cause of its own birth. This insight confirms once again the value of Feuerbach'santhropologicalcriticism And thus there arises what at first sight seems to be the paradoxical situation that this projected, mythological world seems closer to consciousness than does the immediate reality But the paradox dissolves as soon as we remind ourselves that we must abandon the tandpoint of immediacy and solve the problem if immediate reality is to be mastered in truth Whereas mythology is simply the reproduction in imagination of the problem in its insolubility. Thus immediacy is merely reinstated on a higher level. The desert beyond God which, according to Master Eckhart, the soul must seek in order to find the deity is nearer to the isolated individual soul than is its concrete existence within the concrete totality of amean the restructuring of the real and concrete life of man. He does not see that what is known as economics is nothing but the system of forms objectively defining this real life. The revolutionary sects were forced to evade this problem because in their historical situation such a restructuring of life and even of the definition of the problem was objectively impossible. But it will not do to fasten upon their weakness, their inability to discover the Archimedean point from which the whole of reality can be overthrown, and their predicament which forces them to aim too high or too low and to see in these things a sign of greater depth. The individual can never become the measure of all things. For when the individual confronts objective reality he is faced by a complex of ready-made and unalterable objects which allow him only the subjective responses of recognition or rejection. Only the class can relate to the whole of reality in a practical revolutionary way. (The ‘species’ cannot do this as it is no more than an individual that has been mythologised and stylised in a spirit of contemplation.) And the class, too, can only manage it when it can see through the reified objectivity of the given world to the process that is also its own fate. For the individual, reification and hence determinism (determinism being the idea that things are necessarily connected) are irremovable. Every attempt to achieve ‘freedom’ from such premises must fail, for ‘inner freedom’ presupposes that the world cannot be changed. Hence, too, the cleavage of the ego into ‘is’ and ‘ought’, into the intelligible and the empirical ego, is unable to serve as the foundation for a dialectical process of becoming, even for the individual subject. The problem of the external world and with it the structure of the external world (of things) is referred to the category of the empirical ego. Psychologically and physiologically the latter is subject to the same deterministic laws as apply to the external world in the narrow sense. The intelligible ego becomes a transcendental idea (regardless of whether it is viewed as a metaphysical existent or an ideal to be realised). It is of the essence of this idea that it should preclude a dialectical interaction with the empirical components of the ego and a fortiori the possibility that the intelligible ego should recognise itself in the empirical ego. The impact of such an idea upon the empirical reality corresponding to it produces the same riddle that we described earlier in the relationship between ‘is’ and ’ought’. This discovery makes it quite clear why all such views must end in mysticism and conceptual mythologies. Mythologies are always born where two terminal points, or at least two stages in a movement, have to be regarded as terminal points without its being possible to discover any concrete mediation between them and the movement. This is equally true of movements in the empirical world and of indirectly mediated movements of thought designed to encompass the totality. This failure almost always has the appearance of involving simultaneously the unbridgeable distance between the movement and the thing moved, between movement and mover, and between mover and thing moved. But mythology inevitably adopts the structure of the problem whose opacity had been the cause of its own birth. This insight confirms once again the value of Feuerbach’s ‘anthropological’ criticism. And thus there arises what at first sight seems to be the paradoxical situation that this projected, mythological world seems closer to consciousness than does the immediate reality. But the paradox dissolves as soon as we remind ourselves that we must abandon the standpoint of immediacy and solve the problem if immediate reality is to be mastered in truth. Whereas mythology is simply the reproduction in imagination of the problem in its insolubility. Thus immediacy is merely reinstated on a higher level. The desert beyond God which, according to Master Eckhart, the soul must seek in order to find the deity is nearer to the isolated individual soul than is its concrete existence within the concrete totality of a