[193] but they are much more than this: they are hidden metaphysicians.^a So I think TODAY we are able to use a philosophical movement, which we usually call "existentialism^b" (and which is the other pole, so to speak, of logical positivism^c) which goes so concretely into the real human situation that some philosophers of the naturalistic tradition^d are worried about this existentialist development as much as they are worried about logical positivism: they have the feeling that the one does not go into the matter, it remains in tool-sharpening; and the other goes so much into the matter that it becomes poetry, and bad psychology; and that is the situation in which many philosophers see the problem today. I see it differently. I believe that existentialism^e today is a way of expressing, in a very different form (which didn't exist before as a philosophical movement) the problems which are implied in myth,^f to which I have referred today. Now this is the situation in more general terms. This leads to different, more concrete problems with which I will deal next time. One of them is the problem whether philosophy BY ITSELF can produce answers to the problem of human existence, to the problem of our ultimate concern. It is the famous question of natural theology.^g "Natural theology" means that there are some realms of our knowledge of the ultimate---of truth of faith--^h-within which it is possible to reach contents by a mere philosophical procedure. Now how this is possible is one of the problems which are especially discussed today between Roman Catholicism and Protestantism,