Systematic philosophy, then, lies immensely far behind us, and ethical has been wound up. _But a third possibility, corresponding to the Classical Scepticism, still remains to the soul-world_ of the present- day West, and it can be brought to light by the hitherto unknown methods of historical morphology. That which is a possibility is a necessity. The Classical scepticism is ahistoric, it doubts by denying outright. But that of the West, if it is an inward necessity, a symbol of the autumn of our spirituality, is obliged to be historical through and through. Its solutions are got by treating everything as relative, as a historical phenomenon, and its procedure is psychological. Whereas the Sceptic philosophy arose within Hellenism as the negation of philosophy— declaring philosophy to be purposeless—we, on the contrary, regard the _history of philosophy_ as, in the last resort, philosophy’s gravest theme. This _is_ “skepsis,” in the true sense, for whereas the Greek is led to renounce absolute standpoints by contempt for the intellectual past, we are led to do so by comprehension of that past as an organism. In this work it will be our task to sketch out this unphilosophical philosophy—the last that West Europe will know. Scepticism is the expression of a pure Civilization; and it dissipates the world-picture of the Culture that has gone before. For us, its success will lie in resolving all the older problems into one, the genetic. The conviction that what _is_ also _has become_, that the natural and cognizable is rooted in the historic, that the World as the actual is founded on an Ego as the potential actualized, that the “when” and the “how long” hold as deep a secret as the “what,” leads directly to the fact that everything, whatever else it may be, must at any rate be _the expression of something living_. Cognitions and judgments too are acts of living men. The thinkers of the past conceived external actuality as produced by cognition and motiving ethical judgments, but to the thought of the future they are above all _expressions and symbols. The Morphology of world-history becomes inevitably a universal symbolism._ With that, the claim of higher thought to possess general and eternal truths falls to the ground. Truths are truths only in relation to a particular mankind. Thus, my own philosophy is able to express and reflect _only_ the Western (as distinct from the Classical, Indian, or other) soul, and that soul _only_ in its present civilized phase by which its conception of the world, its practical range and its sphere of effect are specified. ----- Footnote 38: See Vol. II, 373 ff. ----- XVI