  That spiritually distinct groups may not be readily identified as races if one adopts the perspective of the natural sciences does not entail that they cannot be identified as races at all. Reminiscent of Dilthey, again, Du Bois holds that the natural sciences and the human sciences have distinct subject matters (physical facts, on the one hand, spiritual facts on the other), and suggests that the former, because they conceptualize human beings exclusively in physical terms, cannot conceptualize them in terms of social and historical facts, and thus cannot conceptualize them in terms of the social and historical facts that define spiritually distinct groups as races (Du Bois’s reason for claiming that social and historical facts “transcend scientific definition”). If, however, one adopts the perspective of the human sciences; if, in other words, one adopts the conceptual “eyes” of the historian and the sociologist, then one sees these social and historical facts standing “clearly defined” to one’s point of view. From this point of view, Du Bois proposes, it is possible to identify spiritually distinct  races as races,[11] and thus to state a definition of race—or, in other words, to specify the historical and social factors that constitute a group of human beings as a race.