The proof of the theory here maintained is that even when philosophy engages in strife with naturalistic prejudices, it dissolves those prejudices, but does not and could not dissolve the sciences which had suggested them. Indeed, a philosopher becoming again a naturalist, cultivates those sciences successfully, just as his philosophizing does not forbid his going into the garden and there scenting and pruning the plants. The naturalistic sciences of language and of art, of morality, of rights and of economics (to take instances from the intellectual world, which seem to have closer contact with philosophy), are not only what is called the _empirical stage_ of the corresponding philosophic disciplines, but persist and will persist side by side with them, because they render services which cannot be replaced. Thus there is no philosophy of language and of art which can expel from their proper spheres, even if it does expel them from its own, empirical Linguistic, Grammar, Phonetics, Morphology, Syntax, and Metric, with their empirical categories, which are useful to memory. Nor can they eliminate the classifications of artistic and literary kinds, and those of the arts according to what are called means of expression, by means of which it is possible to arrange books on shelves, statues and pictures in museums, and our knowledge of artistic-literary history in our memories. Psychology, an empirical and natural science, certainly does not make us understand the activity of the spirit; but it permits us to summarize and to remember very many effective manifestations of the spirit, by classifying as well as may be the species or classes of facts of representation (sensations, intuitions, perceptions, imaginings, illusions, concepts, judgments, arguments, poems, histories, systems, etc.), facts of sentiment, and volitional facts (pleasure, pain, attraction, repulsion, mixed feelings, desires, inclinations, nostalgias, will, morality, duties, virtue, family, judicial, economic, political, religious life, etc.), or by classifying these same facts according to groups of individuals (the Psychology of animals, of children, of savages, of criminals, and of man, both in his normal and abnormal conditions). This wholly extrinsic mode of consideration, which is now prevalent in Psychology, is the source of the remark that it has risen (or has sunk?) _to the level_ of a natural science, and that its method is mechanical, determinist, positive, antiteleological. Sociology, understood not as a philosophic science (--there is no such thing--), but as an empirical science, classifies as well as may be the forms of family and the forms of production, the forms of religion, of science and of art, political and social forms, and constructs series of classifications to summarize the principal forms which human history has assumed in the course of its development. The philosopher expels these classifications from philosophy, as