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altering the idea on which social order is constructed. The people in a system undergoing such a transition can not observe or describe this transition. They may understand it as a disaster or as leading ultimately to utopian future. For Bayle and Voltaire, as for all who participated within the Enlightenment, their perspective on historical past had already changed. History became the prehistory of reason, a prehistory of opinions that may not stand the test of cause. A few many years later history is perceived as crisis. Herder, as an example, explicitly stated that his interest in a new idea of history was a reaction to what he called a disaster of the human mind. One sometimes has to reside for a while in a society that can’t be easily described. Because the descriptions of society vary so much it quickly becomes clear that every one descriptions are either prejudiced or serve latent pursuits or capabilities. The sense of actuality is shaken on the stage of “second order observations,” that is, observations of observations. Essence and reality—the old kosmos —are changed by ideology, that is, by descriptions of what others cannot observe. An institutional method of this type implies a great deal of indeterminacy in figuring out the broad factors producing cultural change. This indeterminacy, however, seems to be truer to

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