history' and dualism and naturalism will be found there (in Hegel, for example, when he admits rebellious and impotent facts which resist or are unworthy the dominion of the idea). And we shall see more and more clearly how from the entrails of naturalism comes inevitably forth the 'philosophy of history.' II But the 'philosophy of history' is just as contradictory as the deterministic conception from which it arises and to which it is opposed. Having both accepted and superseded the method of linking brute facts together, it no longer finds facts to link (for these have already been linked together, as well as might be, by means of the category of cause), but brute facts, on which it must confer rather a 'meaning' than a linking, representing them as aspects of a transcendental process, a theophany. Now those facts, in so far as they are brute facts, are mute, and the transcendency of the process requires an organ, not that of thought that thinks or produces facts, but an extra-logical organ, in order to be conceived and represented (such, for example, as thought which proceeds abstractly _a priori,_ in the manner of Fichte), and this is not to be found in the spirit, save as a negative moment, as the void of effective logical thought. The void of logical thought is immediately filled with _praxis,_ or what is called sentiment, which then appears as poetry, by theoretical refraction. There is an evident poetical character running through all 'philosophies of history.' Those of antiquity represented historical events as strife between the gods of certain peoples or of certain races or protectors of certain individuals, or between the god of light and truth and the powers of darkness and lies. They thus expressed the aspirations of peoples, groups, or individuals toward hegemony, or of man toward goodness and truth. The most modern of modern forms is that inspired by various national and ethical feelings (the Italian, the Germanic, the Slav, etc.), or which represents the course of history as leading to the kingdom of liberty, or as the passage from the Eden of primitive communism, through the Middle Ages of slavery, servitude, and wages, toward the restoration of communism, which shall no longer be unconscious but conscious, no longer Edenic but human. In poetry, facts are no longer facts but words, not reality but images, and so there would be no occasion to censure them, if it remained pure poetry. But it does not so remain, because those images and words are placed there as ideas and facts--that is to say, as myths: progress, liberty, economy, technique, science are myths, in so far as they are looked upon as agents external to the facts. They are myths no less than God and the Devil, Mars and Venus, Jove and Baal, or any other cruder forms of divinity. And this is the reason why the deterministic conception, after it has produced the 'philosophy of history,' which opposes it,