According to Pippin's non-metaphysical interpretation of Hegel, the Hegelian "Geist" (which is usually translated as "Spirit") is not a divine spiritual being, and accordingly Hegel's idealism is not a defense of monistic pantheism. According to Pippin, the Hegelian "Geist" should be understood as the totality of norms, which according to them, we can justify our beliefs and actions. The important point is that, we cannot justify anything but in such a normative logical space of reasons. So any kind of distinctively human rational cognition and action is not articulatable and so intelligible independent of such norms. In a phenomenological-hermeneutical jargon, these norms constitute a horizon, a perspective in which we can make intelligible anything to ourselves. Additionally, these norms are socio-historically articulated. Geist is the dynamic process of these norms and their transformations in human history. Hegel calls different articulations of these norms "shapes (Gestalten) of spirit". So Hegelian idealism is not a kind of return to pre-Kantian and pre-critical dogmatic metaphysics, but trying to going beyond Kantian critical project on the one hand, and historicist critiques of Kantian transcendental philosophy, on the other. It should be added that, any shape of spirit could collapse under the pressure of internal or external forces (such as internal inconsistencies of those norms or facing with new forms of life with different norms) which lead to crisis for the authority of those norms. But because of the actual plurality of shapes of spirit (or forms of life) any account of human agency which is socio-historical is in danger of getting into relativism.