But such philosophy and such reminiscence are really found only in propositions historically conditioned. Ingenuous philosophy and primitive knowledge are nothing but the concept itself of philosophy, fully realized in all and none. "Platonic reminiscence (explained Schelling) is the memory of that state, in which we are all one with nature." But since we are one with nature in every one of our acts, each one of them demands a special reminiscence and so a new thought. In like manner, _the state of nature,_ celebrated in moral and political doctrines (the doctrines of morality and rights), was a state of perfection which can never be found anywhere in the world or at any moment of time, because it expressed the very concept of the good, of virtue and of justice. Socrates, in another Platonic dialogue, spoke of those true beliefs (doxai aleiteis) as elusive like the statues of Daedalus, that disappear from the soul, unless one binds them with rational arguments, and only when thus bound do they from beliefs become knowledge.[3] Such is ingenuous philosophy, which in reality exists only when bound and never when loose and ingenuous, as the name would suggest; philosophy _abdita_ exists only as philosophy _addita._ Certainly, to the consciousness of doctrinaires, obscured with too much labour, we can sometimes oppose ingenuous consciousness, and to the pedantry of scholastic treatises we can oppose the truth of proverbs, of good sense, of children, of the people, or of primitive races. But we must not forget that in all these cases ingenuous is a metaphor which designates truth in contradistinction to what is not truth. [Sidenote: _Philosophy as criticism and polemic._]