At a later stage in our exposition, we shall examine in greater detail the indebtedness of Croce to Vico, especially as regards the theory of art and language; but the similarities of circumstance and of temperament between the two philosophers are already apparent. Both Vico and Croce came to philosophy through erudition and philology; and in Croce as well as in Vico, the fundamental philosophic attitude, their theory of knowledge, their idealism (what in the case of Croce has been called his Hegelism), is the intrinsic and necessary logic of the same humanistic tradition, the natural outcome of the centering of their intellectual interests on the history of the human spirit rather than on the mathematical or natural sciences. It is only after Descartes and Vico, and through the independent progress of scientific thought in the last two centuries (during the Renaissance, science is constantly in contact with philology, and there is no scientist who is not also a humanist)--that the two divergent attitudes of mind which we have seen exemplified in Bruno and Campanella, naturalism and spiritualism, are finally divorced from each other, and respectively linked with the scientific or with the historical aspect of modern European culture. Rationalism, intellectualism, positivism, pragmatism, on one side, are the more and more rarefied logics of science, in its progressive estrangement from the humanities; and because of the increasing prestige of scientific thought, we see them making constant inroads even in the fields of the historical and philological disciplines. Idealism, on the other side, represents in its many forms the central tradition of European culture, and is heir to the religious thought of the Middle Ages as well as to the humanism of the Renaissance; but in many of its exponents, and to my mind, even in some aspects of Croce's philosophy, it suffers from that same condition of things which is the cause of the poverty and narrowness of the so-called scientific philosophies: from that inability to grasp both nature and the spirit of man, the world of science and the world of history, which is a characteristic of our times. The recurrence of the realistic position, after every great affirmation of idealistic philosophy, is certainly not the mere recurrence of error, the obstinate permanence of human folly after the pronouncements of wisdom, but rather the restatement of a logical exigency which cannot be entirely satisfied and disposed of by any of the idealistic solutions of the problem of reality. Idealism and realism in modern philosophy are two distinct and divergent elaborations of different fields of modern culture: that unity of the intellectual vision, which is perfect, within its accepted limitations, in mediæval philosophy, and which is never entirely lost sight of in the thought of the Renaissance, is the goal towards which both realism and idealism continually tend, but which will not be reached by either, until the