The distinction between Mary and Martha is not a German distinction: in Germany the rapt idealist is busy about many things, so that his action is apt to be heady and his contemplation perturbed. Only the principle is expected to be spiritual, the illustrations must all be material and mundane. There is no paradox in German idealism turning to material science, commerce, and war for a fresh field of operation. No degeneracy is implied in such an extension of its vocation, especially when the other ideals of the state—pure learning, art, social organisation—are pursued at the same time with an equal ardour. The test of a genuine German idealist is that he should forget and sink his private happiness in whatever service the state may set him to do.
In view of this political fidelity the changing opinions of men are all indifferent to true religion. It is not a question of correctness in opinion or conduct, since for the idealist there can be no external standard of truth, existence, or excellence on which such correctness could depend. Ideas are so much real experience and have no further subject-matter. Thought is simply more or less rich, elaborate, or vehement, like a musical composition, and more or less consistent with itself. It is all a question of depth and fulness of experience, obtained by hacking one’s way through this visionary and bewitched
