As a matter of fact, such new reasoning has been tried, and Rickert,[166] in particular, has laid much stress upon the point that natural sciences have to do with generalities, while historical sciences have to do with the single in its singleness only, and, in spite of that, are of the highest philosophical importance. He does not think very highly of so-called “historical laws,” which must be mere borrowings from psychology or biology, applied to history proper, and not touching its character as “history.” We agree with these statements to a considerable extent. But what then about “history proper,” what about “the single in its very singleness”? [166] *Die Grenzen der naturwissenschaftlichen Begriffsbildung*, Tübingen and Leipzig, 1902. Let us say at first a few words about this term “single” so very often applied by us. In the ultimate meaning of the word, of course, the series of actual sensations or “presentations” is the “single” which is given “historically” to each individual, and therefore to the writer of history also, and in fact, history as understood by Rickert is based to a great extent upon this primordial meaning of single “givenness.” The word “single,” in his opinion, relates to the *actual and true specification* of any event, or group of events, at a given time and at a given locality in space, these events possessing an identity of their own and never being repeated without change of identity. If the subject-matter of history is defined like this, then there are, indeed, “Grenzen der naturwissenschaftlichen Begriffsbildung” with regard to history, for natural sciences have nothing to do with the single in such an understanding of the word. Rickert says somewhere that history as a real evolution, as one totality of a higher order, would cease to be proper history: and he is right. History, in fact, would soon lose the character of specific attachment to a given space and to a given time, and would lose its “non-repeatability,” in the logical sense at least, if it were one *unit* in reality: as soon as it was that, it would have become a logical generality, an element in nature, so to say, in spite of its factual singularity. But history is not obliged to become that, Rickert states; and we may add that history in fact cannot become that, because it simply proves not to be an evolution as far as we know at present. But what importance does Rickert attach to his history specified and non-repeatably single?