[298] one way is not enough, so distorted is it. But in the Neo-Kantian school^a it can be used in the sense of anticipation of true essential reality---and "essence" is the right translation of the Platonic word "idea.” Ideas are essences; therefore idealism^b is the theory which believes that we are able to produce essential reality, reality as it essentially is and therefore ought to be. In art ^csuch a reality is anticipated; otherwise it can [can't?] be found, because nature is subjected to the laws of nature, which are mechanical, and the moral imperative is in opposition to everything [that is] nature in man and outside of man, but reconciliation does exist only in art. I remember I myself still lived in the period in which Neo-

Kantianism was still at its top in philosophy as well as theology, and I remember one sentence written by the Neo-Kantian Windelband^d, who wrote the still best history of philosophy, which I always recommend---thanks Heaven it is translated!---it is the history of PROBLEMS of philosophy, and not what nonsense this philosopher said against which another philosopher said something else. This kind of textbook history of philosophy is itself nonsense. But a real history of philosophy is to show the development of the problems, and that is what Windelband^e did and what all these Neo- Kantians were aware [of]---they did it in a wonderful way, mostly. --- Now there I read the sentence: "to rest our head, burdened by problems, in the lap of art." This was the idealistic expression of interpretation of art. It is rest because here the reconciliation is reached which is NOT reached in the theoretical realm and certainly not in the unconditional ethical demand, which is always in contradiction with our inclinations, with nature outside and inside of us. But in art there is