But we do not run the risk of colliding with the obstacle placed before us with these philosophical views, because we have constantly rejected them both throughout the whole of our exposition of the Philosophy of the spirit and have demonstrated their falsity. Partial Philosophy is a contradictory concept: thought either thinks all or nothing; and if it had a limit it would have it as thought and therefore as surpassed. Whoso admits something unknowable, declares everything unknowable, and inevitably falls into total scepticism. Nor is the idea of a discontinuous philosophy divided into a whole and its parts, with the whole outside the parts and the parts outside the whole less inconceivable; so that, while Ethic is being studied, the whole (complete Philosophy) seems problematical; and a part (Ethic) can be known to some extent without knowing the whole (the whole of Philosophy). This is a false view, ultimately derived from the empirical sciences, in which it is possible to apprehend one order of phenomena independently of the others; and to apprehend phenomena without explicitly posing or by dismissing to another occasion the philosophical problem as to their truth. Philosophy is a circle and a unity and every point of it is intelligible only in relation to all the others. The didascalic convenience of exposing a group of philosophical problems separately from others--or also (if it please others, as it has not pleased us) of dividing the exposition into particular philosophical sciences, and into general Philosophy (also called Metaphysic)--should not lead to the misconception that the indivisible is really being divided. The whole of Philosophy is at once enunciated with the first philosophical proposition; and the others that come after will all be nothing but explanations of the first. [Sidenote: _The ethical form as volition of the universal._]