We shall make the ingenuous Taine confess that what we are saying is the truth when we ask him what he means by the _collection des faits_ and learn from him in reply that the collection in question consists of two stages or moments, in the first of which documents are revived in order to attain, _à travers la distance des temps, l'homme vivant, agissant, doué de passions, muni d'habitudes, avec sa voix et sa physionomie, avec ses gestes et ses habits, distinct et complet comme celui que tout à l'heure nous avons quitté dans la rue;_ and in the second is sought and found _sous l'homme extérieur l'homme intérieur, "l'homme invisible," "le centre," "le groupe des facultés et des sentiments qui produit le reste," "le drame intérieur," "la psychologie."_ Something very different, then, from collections de faits I If the things mentioned by our author really do come to pass, if we really do make live again in imagination individuals and events, and if we think what is within them--that is to say, if we think the synthesis of intuition and concept, which is thought in its concreteness--history is already achieved: what more is wanted? There is nothing more to seek. Taine replies: "We must seek causes." That is to say, we must slay the living 'fact' thought by thought, separate its abstract elements--a useful thing, no doubt, but useful for memory and practice. Or, as is the custom of Taine, we must misunderstand and exaggerate the value of the function of this abstract analysis, to lose ourselves in the mythology of races and ages, or in other different but none the less similar things. Let us beware how we slay poor facts, if we wish to think as historians, and in so far as we are such and really think in that way we shall not feel the necessity for having recourse either to the extrinsic bond of causes, historical determinism, or to that which is equally extrinsic of transcendental ends, philosophy of history. The fact historically thought has no cause and no end outside itself, but only in itself, coincident with its real qualities and with its qualitative reality. Because (it is well to note in passing) the determination of facts as real facts indeed, but of _unknown nature_, asserted but not understood, is itself also an illusion of naturalism (which thus heralds its other illusion, that of the 'philosophy of history'). In thought, reality and quality, existence and essence, are all one, and it is not possible to affirm a fact as real without at the same time knowing what fact it is--that is, without qualifying it.