[191] In other words, philosophy is implied in every symbol ^aof faith. ^bBut this does not determine the movement of philosophical thought, just as philosophy does not determine the character of one's ultimate concern. Symbols of faith can open the eyes of the philosopher for qualities of the universe which otherwise would not be recognized by him. But faith, religion, does never command a definite philosophy. The myths ^cand their conceptual elements can be understood in many different philosophies, and these philosophies have to fight with each other with the strictest means and tools of logical analysis. Here l see the function of the sharpening of the tools, which was done in the 19th century in epistemological terms, and is being done in the 20th century in logical terms---in terms of logistics and symbolic language. Now these two methods of sharpening the tools are necessary, and I hope things will develop---and l believe there are indications that they are developing already, as they developed towards the end of the 19th century when the leaders of the Kantian^d school in Europe (which was also the epistemological school, the school of doctrine-of-knowledge)---people like Nikolai Hart- mann ^eand others---suddenly discovered that you cannot be an epistemologist without being a metaphysicist. They discovered, IN THE VERY SCHOOL ITSELF, that you cannot ask the question "How can l know?'" without knowing what knowing is, and to know what knowing is means having a concept of being and knowledge and their relationship to each other. This discovery was the turning point where the philosophy of the 19th century (which was nothing but sharpening knives) started cutting again. And now today the logical positivists, ^for however