  With Dilthey, Yorck attempts to highlight the “full human being” [den ganzen Menschen] (CR, p. 157), as opposed to the rationalistically reduced, one-dimensional individual that has preoccupied modern philosophy and shaped modern culture. The historicization of philosophy belongs to this project, as does the acknowledgment of transcendence. According to Yorck, transcendence (CR, pp. 120, 144) facilitates the withdrawal from the world in its objective reality (as represented by thought and metaphysics). It lets human life pivot around the personal, historical, and affective dimension, foregrounding personal responsibility and accountability to the transcendent God. Against the theoretical-metaphysical stance directed at an ever present objective reality, Yorck insists on the primacy of the personal, historical relation to the transcendent God. Yorck's dictum “Transcendence contra metaphysics!” expresses not only a very strong leitmotif in his philosophical thought (CR, p. 42); it is actually the very capstone.[7] For this reason, Yorck has been interpreted as a religious existentialist (Kaufmann, 1928). This sets him apart from Dilthey. Yorck's conception of Christianity is heavily biased in favour of Luther's theology. According to Yorck, Luther's anti-metaphysical, historical stance towards transcendence remains a historical task for the future development of philosophy (CR, pp. 144 &amp; 145). 