The inevitable failure of astronomy and geology to afford man gods suitable for his worship is not a recommendation that he should vigorously embrace the superstitions of his ancestors. To counsel that would be an infamy equal to that which has just been condemned. The counsel is rather that what is not human should not be taken as the standard and measure of what is human. Human history can not be wholly resolved into physical processes nor the enterprises of men be construed solely as the by-product of material forces. Such resolution of it appears to be unwarranted in view of the conclusions to which a consideration of what history is, leads. The obverse error has long since been sufficiently condemned. We have been warned often enough that water does not _seek_ its own level or nature _abhor_ a vacuum. Even literary criticism warns us against the pathetic fallacy. But in refusing to anthropomorphize matter, we ought not to be led to materialize man. We should rather be led to recognize that the reasons which condemn anthropomorphic science are precisely the reasons which commend humanistic philosophy. It is just because history is pluralistic that it is unpardonable to confound different histories with one another. So we may conclude that the pluralism of history which makes all histories, when absolutely considered, of equal rank and of indifferent importance, does not rob them, therefore, of their specific characters, nor make human history a presumptuous enterprise for them that write it not in the language of nature, but in the language of man. This conclusion needs greater refinement of statement if it is to be freed from ambiguity. For the distinction between nature and man is an artifice. It is not a distinction which philosophy can ultimately justify. Undoubtedly man is a part or instance of nature, governed by nature's laws and intimately involved in her processes. But he is so governed and involved not as matter without imagination, but as a being whose distinction is the historical exercise of his intelligence. Nature is not what she would be without him and that is why his history can never be remembered or understood if he is forgotten. He can not be taken out of nature and nature be then called upon to explain him. As a part or instance of nature man is to be remembered and understood, but as the part or instance which he himself is, and not another. His history, consequently, can never be adequately written solely in terms of physics or chemistry, or even of biology; it must be written also in terms of aspiration.