That point is dwelt upon in the polemic against the idea of a general philosophy which should stand above _particular philosophies,_ or the methodological problems of historical thought. The distinction of general philosophy from particular philosophies (which are true generality in their particularity) seems to me to be the gnoseological residue of the old dualism and of the old transcendency; a not innocuous residue, for it always tends to the view that the thoughts of men upon particular things are of an inferior, common and vulgar nature, and that the thought of totality or unity is alone superior and alone completely satisfying. The idea of a general philosophy prepares in this way consciously or otherwise for the restoration of Metaphysic, with its pretension of rethinking the already thought by means of a particular thought of its own. This, when it is not altogether religious revelation, becomes the caprice of the individual philosopher. The many examples offered by post-Kantian philosophy are proof of this. Here Metaphysic raged so furiously and to such deleterious effect as to involve guiltless philosophy in its guilt. The latent danger always remains, even if this restoration of Metaphysic does not take place, for if it never becomes effective because it is carefully watched and restrained, the other draw-back persists, namely, that that general philosophy, or super-philosophy or super-intelligence desired, while it does not succeed in making clear particular problems, which alone have relation to concrete life, nevertheless in a measure discredits them, by judging them to be of slight importance and by surrounding them with a sort of mystical irony.