 While Wundt had already discussed the role of a VP necessary for the completion of psychology in his early writings, it was not until old age that he committed himself to its realization. The result was his ten-volume work, entitled Völkerpsychologie. While an examination of the contents of these tomes lies beyond the scope of this article, his justification and clarification of the völkerpsychologisch project as such are of interest for those interested in truth and method in the social and human sciences. Wundt stresses that although VP shares object-domains with such sciences as history, philology,  linguistics,[45]  ethnology,[46] or anthropology (L III: 226), yet it is only interested in these domains insofar as they “are determined by general psychological laws, and not just by historical conditions” (PP I: 5). In other words, VP is not interested in the unique and specific facts of this nation’s history or that tribe’s language as such, but only insofar as these reveal “the general psychological developments that arise from the connection of individual [developments]” (L III: 226). This quotation is important. While VP does not concern itself with historical or linguistic facts as such, this does not mean that it is not concerned with individuality. Indeed, it is through the study of the psychological motives only apparent in history or language—i.e., in communal existence—that our understanding of the individual is completed (cf. L III: 224, 228). This view is typical of Wundt’s perspectivism. Just as psychology is an alternative perspective to that of physiology, so too (within psychology) VP provides an alternative perspective to that of experimental psychology. Wundt considers none of these various perspectives dispensable, since each one is a complement necessary for total science. But while each of these perspectives reveals a (phenomenologically) irreducible (“parallel”) network of causal chains, the process so explained, Wundt holds, is in every case one and the same. There is just one empirical world and reality, but many irreducible varieties of experience. Thus, in the case of VP, too, he claims that there is no “general law of spiritual events [geistiges Geschehen] that is not already completely contained in the laws of the individual consciousness” (L III: 225).