[228] reality of everything, except some biological or physical facts. If you discuss with him, then you can easily notice (if you once have started to notice such things) the two levels: the level of argument and the level of conversion. If he is fanatically convinced of his reductionism, he wants to convert you to it. And you, if you are passionately convinced about the Christian truth, you will convert him. But since you meet in the arena of philosophy, you discuss in terms of arguments. And the great difficulty of many such discussions---of small and large groups---is the non-distinction of argument and will-to-conversion. You very often can find out exactly in which moment---even psychological, in the kind of voice, in the kind of inner movement---which is the REAL meaning of the statements of this man with whom I talk, or of myself when I talk with myself: is it really argument, or is it desire of one side of my being to convert the other side of my being? And that, we must be able to understand. From this follows another question, namely if in every philosophy there is an ultimate concern, and this ultimate concern has been expressed in the symbols of classical religions (for instance Christianity), then the question can arise, and has arisen and is much discussed: can there be a Christian philosophy?^a Some people say we SHOULD have a Christian philosophy; others say---and I belong to the second group---there should NOT be Christian philosophy. Now what does this word mean? "Christian philosophy" is a term which can have two meanings: philosophy arising on the cultural soil which is cultivated for thousands of years by the Christian