First of all the survivals of the past that are still common comes the view of philosophy as having a fundamental problem to solve. Now the conception of a fundamental problem is intrinsically at variance with that of philosophy as history, and with the treatment of philosophy as methodology of history, which posits, and cannot do otherwise than posit, the _infinity_ of philosophical problems, all certainly connected with one another, but not one of which can be considered fundamental, for just the same reason that no single part of an organism is the foundation of all the others, but each one is in its turn foundation and founded. If, indeed, methodology take the substance of its problems from history, history in its most modest but concrete form of history of ourselves, of each one of us as an individual, this shows us that we pass on from one to another particular philosophical problem at the promptings of our life as it is lived, and that one or the other group or class of problems holds the field or has especial interest for us, according to the epochs of our life. And we find the same to be the case if we look at the wider but less definite spectacle afforded by the already mentioned general history of philosophy--that is to say, that according to times and peoples, philosophical problems relating sometimes to morality, sometimes to politics, to religion, or to the natural sciences and mathematics, have in turn the upper hand. Every particular philosophical problem has been a problem of the whole of philosophy, either openly or by inference, but we never meet with a _general problem of philosophy,_ owing to the contradiction thereby implied. And if there does seem to be one (and it certainly does seem so), it is really a question of appearances, due to the fact that modern philosophy, which comes to us from the Middle Ages and was elaborated during the religious struggles of the Renaissance, has preserved a strong imprint of _theology_ in its didactic form, not less than in the psychological disposition of the greater part of those addicted to it. Hence arises the fundamental and almost unique importance usurped by the problem of thought and being, which after all was nothing more than the old problem of this world and the next, of earth and heaven, in a critical and gnoseological form. But those who destroyed or who initiated the destruction of heaven and of the other world and of transcendental philosophy by immanent philosophy began at the same moment to corrode the conception of a fundamental problem, although they were not fully aware of this (for we have said above that they remained trammelled in the philosophy of the Thing in Itself or in the Mythology of the Idea). That problem was rightly fundamental for religious spirits, who held that the whole intellectual and practical dominion of the world was nothing, unless they had saved their own souls or their own thought in another world, in the knowledge