due to all its presentations taking the form of news coverage—spreads the insidious illusion that it is a super-scientific consideration of history, and thus it brings historical meditation completely into confusion. This confusion is increased once again by Christian historical apologetics, which has come into practice and into power since Augustine's Civitas dei. Standing in service to this apologetics today are already all non-Christians who are concerned completely and only with saving the heretofore, i.e., with hindering essential decisions.
Genuine historical thinking will therefore be recognizable only to a few, and of those few only the rare will save historical knowledge out of the general mishmash of historiological opinion and will turn that knowledge into the preparedness of a future generation for decisions.
Still further removed than history is nature, and the closure against the latter becomes all the more complete as the knowledge of nature develops into an "organic" consideration without realizing that the "organism" is merely the consummation of the "mechanical." Therefore it happens that an era of unbridled "technicism" can at the same time find its self-interpretation in an "organic worldview."
19. With the ever-firmer entrenchment of the machinational-technological essence of all the sciences, the differences between the natural and the human sciences as regards objects and procedures will subside more and more. The natural sciences will become components of machine technology and of business. The human sciences will expand into a comprehensive newspaper science whose scope will be gigantic and in which the current "lived experience" will always be interpreted historiologically and, as so interpreted, will be published as quickly as possible and in the form most easily comprehensible to everyone.
20. The "universities," as "sites of scientific research and teaching" (as such, they are formations of the nineteenth century), are becoming sheer business establishments. In these establishments, which are ever "closer to reality," nothing is decided. They will retain the last vestiges of a cultural decoration only as long as they must also and for a while still remain a means for "cultural-political" propaganda. Nothing resembling the essence of "universitas" will be able to unfold out of them any longer: on the one hand, because the commandeering of everything into political-ethnic service makes such an unfolding otiose, and also because science itself as a business can hold its course more securely and easily without what is "proper to a university," i.e., without the