 These remarks remain cursory however, and there is room for debate over how much of Hegel’s ontology of history Windelband takes on board, as well as whether his talk about the progressive realization of reason in history is incompatible with the formal-teleological method that he had endorsed in the 1880s and 1890s. His “Kulturphilosophie und transzendentaler Idealismus” [“Philosophy of culture and transcendental idealism”] of 1910 presents us with a puzzling fusion of Kantian and Hegelian language. The goal of critical philosophy is that of revealing the unity of culture, Windelband now claims, and this unity can only be found 