Spiritual acts do not stand beside one another without a relationship, like a cone of rays with the pure "I" as the point of intersection, but one act experientially proceeds from the other. The "I" passes over from one act to the other in the form of what we earlier called "motivation." This experiential "meaning context", so strangely excepted in the midst of psychic and psycho-physical nature, is completely attributed to spirit. Motivation in the lawfulness of spiritual life. The experiential context of spiritual subjects is an experienced (primordial or emphatically) totality of meaning and intelligible as such. Precisely this meaningful proceeding distinguishes motivation from psychic causality as well as emphatic understanding of spiritual contexts from emphatic comprehension of psychic context. A feeling by its meaning motivates an expression, and this meaning defines the limits of a range of possible expressions just as the meaning of a part of a sentence prescribes its possible formal and material complements. This asserts nothing more than that spiritual acts are subject to a general rational lawfulness. Thus, there are also rational laws for feeling, willing, and conduct expressed in a priori sceinces as well as laws for thinking. Axiology, ethics, and practice take their places beside logic.