We turn to the normative sciences.  The general theory of the overindividual purposes is metaphysics; the special overindividual acts are those which constitute the normative volitions, connected in the philosophy of morals, the philosophy of state and the philosophy of law, those which constitute the normative thoughts and finally those which constitute the normative appreciations and beliefs, connected in aesthetics and the philosophy of religion.  Especial interest belongs to the philosophy of thought.  We have discussed the reasons why we group mathematics here and not among the phenomenalistic sciences.  We have thus one science which deals critically with the presuppositions of thought, i.e. the theory of knowledge or epistemology, which can be divided into the philosophy of physical sciences, the philosophy of psychological sciences, the philosophy of normative sciences and the philosophy of historical sciences.  We have secondly the science of the processes of thought dealing with concepts, judgments and reasoning, i.e., logic, and we have finally the science of those objects which the thought creates freely for its own purposes and which are independent from the content of the world, i.e., mathematics, which leads to the qualitative aspect of general mathematics and the quantitative aspect of concrete mathematics.  For our purposes it may be sufficient to separate externally algebra, arithmetic, analysis and geometry.  In this way all the philosophical sciences find their natural and necessary place in the system, while it has been their usual lot to form an appendix to the system, incommensurable with the parts of the system itself, even in the case that the other scheme were not preferred, to make ethics, logic, aesthetics, epistemology and metaphysics merely special branches of positivistic sociology and thus ultimately of biology.

In the historical sciences the general theory which stands over against the special acts has a special claim on our attention.  We may call it the philosophy of history.  That is not identical with the philosophy of historical sciences which we mentioned as a part of epistemology.  The philosophy of historical sciences deals with the presuppositions by which historical teleological knowledge becomes logically possible.  The philosophy of history seeks a theory which connects the special historical acts into a unity.  It has two branches.  It is either a theory of the personality, creating a theory of real individual life as it enters as ideological factor into history, or it seeks the unity of entire humanity.  The theory of personality shows the teleological interrelation of our purposes; the theory of humanity shows the teleological interrelation of all nations.  The name philosophy of history has been used mostly for the theory of humanity only, abstracting from the fact that it has been often misused for sociology or for the psychology of history or for the philosophy of historical sciences—­but