For the sake of clearness it seems desirable to keep for the future the term "relativity of knowledge" to the first meaning explained above: for the second meaning it has been superseded in contemporary philosophizing by the terms "subjectivism," "subjective idealism," and, for its extreme form, "solipsism" (q.v.).
The conflict of idealism with these two lines of criticism - the accusation of subjectivism on the one side of intellectualism and rigid objectivism on the other - may be said to have constituted the history of Anglo-Saxon philosophy during the first decade of the 20th century.
The deeper spiritual intuition, present from the first, was only brought into clear relief in order to meet difficulties in the earlier statements, and the extension of the intuition itself beyond the limits of our own consciousness, which completely removes his position from mere subjectivism, rests on foundations uncritically assumed, and at first sight irreconcilable with certain positions of his system.
The faith of science looks outward as in the dawn of Greek philosophy, and subjectivism such as Hume's has as yet no hold.
The fault was not wholly in the subjectivism of the movement.
But the subjectivism that founded its theology on the "common sense" of the individual was accompanied by a fatal pseudouniversalism which, cutting away all that was peculiar, individual and most intense in all religions, left in any one of them but a lifeless form.