 With this proviso firmly in mind, one would have to admit that a properly scientific account could never rule out the existence of such thing as a “soul.” And yet traditional philosophical explanations, rooted in the spontaneity of thought, in practical reason, or in the freedom of the will, argued Lotze, cannot suffice to establish this “universal prejudice.” Nor may we rest content with the obvious fact that deductive explanations seem irrelevant when it comes to understanding mental life generally. There is, nonetheless, a “decisive fact of experience” which may serve to legitimate this posit: the unity of consciousness (Micro, I, p. 152). But it is not our perception of unity (consciousness) that underwrites this ulterior unity (the soul). Rather, “our belief in the soul’s unity rests not on our appearing to ourselves as a unity, but in our being able to appear to ourselves at all” (Micro, I, p. 157). As Lotze further details his (transcendental) argument: “We did not conclude that the soul is one, because we appear to ourselves as a unity; but … by the fact that anything can appear to us” (Micro, I, p. 163). This, teleology is further supplemented by Kantian-style arguments which may further rebuff positivist impulses to construe philosophical investigations as superfluous. Perhaps, for this reason, Lotze’s views are sometimes categorized under the very title that he, on occasion, used: “teleological idealism” (cf. Wagner, 1987, p. 75 &amp; Schnädelbach, 1984, p. 177). Further, because Lotze comes to see nature itself as comprehensible as the life of a cosmic individual—or God—the unity of consciousness is part and parcel of the ultimate unity of the very cosmos itself (cf. Santayana, 1971, pp. 211ff).