 Moreover, the Marburgers endorsed Kant’s view that philosophy should adopt an approach to the other domains of human culture—morality, art, and religion—that was “critical” in just the transcendental sense described above. This approach, then, takes the critique of science as the paradigm of philosophy’s relation to culture in general. Just as the critical theory of science begins from the concrete theories developed by the special sciences, so philosophy in general should begin from the achievements of culture (e.g., works of art, moral action or institutions), and investigate the basis of their claims. This is one reason Cohen and Natorp call their critical philosophy “idealism”, because its task vis-à-vis culture is to lay out the system of rational principles that make possible the “facts” of science, morality, and art. At the same time, their idealism aims at making explicit the “ideas” that guide, or ought to guide, the continuous development of culture. Finally, the Marburgers’ very theory of transcendental principles is itself “idealistic” in the radical sense that all objects of experience are held to be the products solely of the activity of thinking. Nevertheless, Marburg theory denies philosophy any “speculative” task of seeing or knowing things that are beyond experience, of constructing systems of ideas that are not immanent in the facts of human knowledge, action, or production. Like Cassirer, Natorp makes this view of philosophy in the Kantian spirit the basis of his own philosophy of science and of his historical interpretations.