Of the two departments of knowledge allied to Philosophy we found that the one, that of the special sciences, could not be called a philosophy in that it, as independent seeing and thinking immersed in finite matter, and as the active principle in becoming acquainted with the finite, was not the content, but simply the formal and subjective moment. The second sphere, Religion, is deficient in that it only had the content or the objective moment in common with Philosophy. In it independent thought was an essential moment, since the subject had an imaginary or historical form. Philosophy demands the unity and intermingling of these two points of view; it unites the Sunday of life when man in humility renounces himself, and the working-day when he stands up independently, is master of himself and considers his own interests. A third point of view seems to unite both elements, and that is popular Philosophy. It deals with universal objects and philosophizes as to God and the world; and thought is likewise occupied in learning about these matters. Yet this Philosophy must also be cast aside. The writings of Cicero may be put under this category; they contain a kind of philosophy that has its own place and in which excellent things are said. Cicero formed many experiences both in the affairs of life and mind, and from them and after observing what takes place in the world, he deduced the truth. He expresses himself with culture on the concerns most important to man, and hence his great popularity. Fanatics and mystics may from another point of view be reckoned as in this category. They give expression to a deep sense of devotion, and have had experiences in the higher regions. They are able to express the highest content, and the result is attractive. We thus find the brightest gleams of thought in the writings of a Pascal—as we do in his _Pensées_.