The identification of history and philosophy, in the form in which we have expounded it in the preceding chapter, is the turning point of Croce's thought; the system which in the first three volumes of the _Filosofia dello Spirito_ had still a somewhat static and rigid appearance, is really set to movement, animated as if by a new and intenser life, since its implicit dynamism is made explicit in the fourth and concluding volume. To Croce himself, the whole of his work appears no longer as a system, but as "a series of systematizations," and his _Filosofia dello Spirito_, as a series of "volumes on the problems slowly gathering in his mind since the years of his youth." No wonder, therefore, that his later work should contain "thoughts that break the bars of the so-called system, and give, to a close scrutiny, new systems or new 'systematizations,' since always the whole moves with every one of our steps." No wonder that he should feel that he will continue to philosophize even if one day he shall abandon "philosophy," "as this is what the unity of philosophy and history implies: that we philosophize whenever we think, and of whatever object and in whatever form we may think."[1] And in fact, in these last few years, Croce has given many a severe shock to the faithful worshippers of his system, sometimes by extending his tolerance, or even his approval, to types of speculation apparently remote from his own, but in which he recognises, under a radically different aspect, some of the living impulses, and spiritual interests by which his own thought is moved; and sometimes by developing new theories, through which intellectual positions criticised by him at an earlier stage of his work were reëstablished as having a new meaning and value, once they were approached from a new and higher standpoint, partly reached by means of that same critical process which had previously revealed them as errors. Croce's conception of the function of error in the history of human thought, while making him violently intolerant of actual negative error, leads him to search painstakingly for that element of truth which is the reality of every error; and in this respect too, his philosophical career is as it were roughly divided into two periods, one of critical dissolution, and the other of critical reconstruction, respectively corresponding to the building up of the system, and to the successive liberation from the shackles of the system itself. Croce's name will certainly be remembered in the future, if on no other account, as that of the only philosopher who never became the slave of his dead thought. His coherence is never of the letter, but of the spirit.