§ 196. It is noteworthy that it is only in this age of a highly systematic natural science that _different_ systems are projected, as in the case just noted of the rivalry between the strictly mechanical, or corpuscular, theory and the newer theory of energetics. It has heretofore been taken for granted that although there may be many philosophies, there is but one body of science. And it is still taken for granted that the experimental detail of the individual science is a common fund, to the progressive increase of which the individual scientist contributes the results of his special research; there being _rival_ schools of mechanics, physics, or chemistry, only in so far as _fundamental conceptions_ or _principles of orderly arrangement_ are in question. But philosophy deals exclusively with the most fundamental conceptions and the most general principles of orderly arrangement. Hence it is significant of the very task of philosophy that there should be many tentative systems of philosophy, even that each philosopher should project and construct his own philosophy. Philosophy as the truth of synthesis and reconciliation, of comprehensiveness and coördination, must be a living unity. It is a thinking of entire experience, and can be sufficient only through being all-sufficient. The heart of every philosophy is a harmonizing insight, an intellectual prospect within which all human interests and studies compose themselves. Such knowledge cannot be delegated to isolated co-laborers, but will be altogether missed if not loved and sought in its indivisible unity. There is no modest home-keeping philosophy; no safe and conservative philosophy, that can make sure of a part through renouncing the whole. There is no philosophy without intellectual temerity, as there is no religion without moral temerity. And the one is the supreme interest of thought, as the other is the supreme interest of life. [Sidenote: Progress in Philosophy. The Sophistication or Eclecticism of the Present Age.]