[250] that when he looked at himself cognitively, he had to look outside of himself into the levels of his world which he had created by abstraction, meant that he knew about himself who has CREATED all this, LESS THAN ABOUT ANYTHING ELSE. And I believe that this is the situation in which we find ourselves since the beginning of the modern period. It was also the case partly in Greece, but there the movements of the later ancient world (to which I would like to come in our lecture on art) have reestablished SOME understanding of man under the power of the Christian solution of the problem of man AS MAN, in contrast to man in his world. With the modern period the process of abstraction started again and became radicalized to such a degree that in the classical philosopher who represents modern science better than anybody else---Descartes^a---we find the complete dualism of the two realms into which man has been split, the realm of extension and the realm of consciousness. These two realms he could not bring together except in terms of a Deus ex machina, a God who brings them together by continuous miraculous activity. Now this means (since no one could accept the solution in this way) the modern man remains for himself divided into at least two realms: he is asking for himself, but these questions remain unanswered. I believe that in the 20th century, with predecessors in the 19th, we have the beginnings of the Odyssey. But I will develop this next time more fully, because it is one of the most fascinating views of our 20th century, with all its horrors and all its greatness. But before I do so,