Another exclusion which Fueter declares that he has made is that of the _philosophy of history._ He does not give the reason for this, but allows it to be understood, for he evidently holds that philosophies of history do not possess a purely scientific character and are lacking in truth. But not only are what are called 'philosophies of history' erroneous conceptions of history, but so also are the naturalistic or deterministic conceptions opposed to them, and all the various forms of pseudo-history which have been described above, philological history, poetical history, rhetorical history. I do not find that he has excluded these from his history, any more than he has really excluded the theological and transcendental conception of history (philosophy of history); indeed, he constantly refers to it. Justice and logic would insist upon all or none being excluded--all really excluded, and not merely in words. But to exclude all of them, it may be said, would be anything but intelligent, because how could the history of history ever be told in such a void? What is this history but the struggle of scientific historiography against inadequate scientific formulas? Certainly the former is the protagonist, but how could a drama be presented with a protagonist lacking antagonists? And even if historical philology be not considered directly, but referred back to philology, if poetical history be referred back to literature, rhetorical or practical to social and political history, it would nevertheless be necessary always to take account of the conversion that often occurs of those various mental constructions into assertions of reality, taken in exchange for and given the value of true and proper histories. In this sense they become in turn _deterministic_ or _transcendental_ conceptions of history, and both of them logical or illogical representations of all the others, and end by becoming equivalent to one another dialectically, and are always before the eyes of the historian, because the perpetual condition and the perpetual sign of the progress of historical thought reside in their movement, which passes from transcendency or false immanence to pure immanence, to return to them and enter into a more profound conception of immanency. To exclude philosophies of history from the history of historiography does not, therefore, seem to me to be justifiable, for the same reason as it seems to be unjustifiable to exclude from it historiographical theories, which are the consciousness that historiography acquires of itself: owing to their homogeneity, I say, owing indeed to their identity with history, of which they do not form accidental ingredients or material elements, but constitute the very essence. A proof of this is to be found in the _Historical Philosophy of France_ of Flint. He proceeds from a presumption that is perhaps the opposite of that of Fueter--that is to say, he treats of the philosophy of history, and not of history, but finds it impossible to maintain the dykes between the two. His treatise, therefore, when artificial obstacles have been overcome, runs like a single river and reveals to our view the whole history of historical French thought, to which Bossuet and Rollin, Condorcet and Voltaire, Auguste Comte and Michelet or Tocqueville equally belong.