[188] philosophical truth^a and the truth of faith.^b Further, the term seems to indicate that there is ONE philosophical faith^c---as one has often called it, the philosophie perennis, the "perennial philosophy." Now this is a very QUESTIONABLE term, and I would join all the historians who would tell us how much NON-perennial things always happen in the history of philosophy! And I would say, instead of that: only ONE thing is perennial, namely the QUESTION, the QUESTION about the structure of being^d, about ultimate reality, which is the philosophical question, but the answers are NOT eternal, not even the mystical answers,^e which usually are taken to be the patterns of an eternal philosophy. In this moment I would defend nominalism^f---which means quite a lot, if I do so! [smiling]. There is a continuous process of interpenetration of philosophical elements and elements of faith.^g But there is no philosophical faith, and there is no ONE philosophical faith. Therefore I prefer to drop this term, which makes the mistake of connecting philosophy and religion in a way which makes the difference impossible. Now we had said (and this is the result of these considerations so far) that there is ultimate concern--and that means faith, ^hor religionⁱ---in every creative philosophy, in every philosopher who is passionately concerned about being itself and not only a special section of being. But the opposite is also true: there is philosophical truth^j in the truth of faith,^k although they are never identical. We have seen that the truth of faith is expressed in symbols^l, while the truth of philosophy is expressed in concepts,^m and the whole problem now comes down to the problem of the relationship of concepts and symbols.