 For Horkheimer, theories of this type are in part problematic because “knowledge of the infinite must itself be infinite” (Horkheimer 1933a, p. 27). But human beings are only capable of finite knowledge, and can only pay attention to changing historical conditions. If insights into the absolute are impossible, there is no known ultimate order of things that grounds all other forms of knowledge. Along these lines Horkheimer criticized Max Scheler’s metaphysical anthropology for holding that all human works and achievements could be described in terms of some basic structure of human nature (Horkheimer 1935b, p. 153). Rather than pursuing an interest in understanding human existence, Horkheimer argues, metaphysics obscures the proper understanding of human life. Many of Horkheimer’s early essays aim to show how the works of various philosophers, past and present, are troubled in this way. For example, along with the criticism of Dilthey in “Materialism and Metaphysics” and the criticism of Scheler in “Remarks on Philosophical Anthropology,” there are (among others) critiques of this type that attack Kant in “Materialism and Morality,” and Henri Bergson in “On Bergson’s Metaphysics of Time.”