We should say, therefore, to-day that it is most interesting and important for the scientist to consider human life with all its strivings and creations from a biological, psychological, sociological point of view; that is, to consider it as a system of causal phenomena; and many problems worthy of the highest energies have still to be solved in these sciences. But that which the jurist or the theologian, the student of art or of history, of literature or of politics, of education or of morality, is dealing with, refers to the other aspect in which inner life is not a phenomenon but a system of purposes, not to be explained but to be interpreted, to be approached not by causal but by teleological methods. In this case the historical sciences are no longer sub-sections of psychological or of sociological sciences; the conception of science is no longer identical with the conception of the science of phenomena. There exist sciences which do not deal with the description or explanation of phenomena at all, but with the internal relation and connection, the interpretation and appreciation of purpose. In this way modern thought demands that sciences of purpose be coördinated with sciences of phenomena. Only if all these tendencies of our time are fully acknowledged can the outer framework of our classification offer a fair field to every scientific thought, while a positivistic system would cripple the most promising tendencies of the twentieth century. 2. _The Four Theoretical Divisions_