Therefore the idea of development of the life diminished the firmness of absolute validity of a type ' ' homem' ' , identical itself exactly, that it apprehends all the multiplicity of the life forms. The paper of the human spirit while historical conscience demarcates the scope of the analysis that Dilthey carries through, since the characteristic skepticism in elapsing of the history of the philosophy generates the constant change of systems. Beyond metaphysics, the religion and the art also occupy its places in the development of the images of the world, such phenomena contain necessary references of the sources of the existence human being. Therefore, the life has in its close constitution characteristic of the religion, the art and metaphysics as support of the mundividncias, and therefore, the way that Dilthey covers to decide the contradictions that sprout of this relation, appears of the procedure of heuristical analysis of the psychic complex (vital complexo) universal (vital) that it is the life. The philosophy must convert into auto-reflection object its conceptions and ideals, when considering its history front to the development of the life, therefore, it consists of taking conscience of the joint of the multiplicity of its systems with the life. For Dilthey, the reality of the life human being is a teia weaveeed for the conceptions of the world, where for backwards of the fight between the same ones the life inhabits where if they find consolidated. Therefore, through the historical conscience the philosophy only can surpass the conflicts that sprout of the constructed images of the world. In such perspective one the symbolic character is noticed that presents the life in relation to the world in it rank, however, it fits to point where it consists the operative change of the mundividncias. With this, Dilthey considers a critical recital of the historical one in the field of the philosophy, although the complexes of spirit of the religion and the art to influence the vital structure of metaphysics.