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GENERAL INTRODUCTION
The structures of independent reality outside of life’s
processes were originally mere functions of life. At first
life produced these forms and categories for the sake of
life. Their task was to serve life. But, once they have
obtained their self-sufficient status, it becomes the task of
life to serve them for their sake. Life must then shape its
contents according to their norms and fit them within
their forms. Meaning and significance pertain at first only
to the fitting and shaping of these forms to the demands of
life. But later the fitting and shaping of life’s contents
according to these norms obtains a meaning and significance
 of its own.
These forms and categories help to build life even
when they are still wholly submerged in life’s processes.
But up to that point they are merely passive. They must
submit to the demands of life and modify themselves
accordingly. But, once objectified, they become really
productive. Then their own factual forms become the true
determinants. Life’s contents are then shaped according
to their norms. Then the logical and methodological
norms create in full autonomy the worlds of art, philosophy,
 and religion. The emphasis is then no longer on the
contents of these worlds and their meaning for life, but on
their forms and categories. They have become independent
 systems possessing an objective structure of their own.
Certain occurrences of the temporal and subjective
life are the embryonic forms, the precursory formations of
these worlds. Later, however, art, science, and religion
obtain a superpsychological ideality and thus become nontemporal
 and objective. The formation of these independent
 systems is a historical process. Out of a mere knowing
for practical purposes there grow science and philosophy,
out of mere vital-teleological elements there grow art and
religion. At first the search for truth is for the sake of life.