The problem of imagination is most commonly related to fictional or artistic concerns. This association, however, hasn t always been so evident. Apart from the field of art, imagination concerns the humanities, such as history, anthropology, politics and even theology. Due to its close bind to so called physical processes, imagination also intervenes in the classification of the capacities and functions of the brain. The debate over imagination thus gravitates somewhere between the knowledge of man as a biological body and as a moral being, between exterior perception and the interiority of thought and feelings, between man s earthly condition and its belonging to the divine universe. The analysis of the dispute over imagination during the long nineteenth century, that is, approximately from the times of Gottfried Leibniz, in which a properly German discussion is articulated, until Hegel s time, when history became some kind of necessity of reason, begins with a problem. For one thing it is pursued as a strategy to understand more deeply the conditions of possibility for the disciplinary formalization of historiography in the context of the generalized formalization of all knowledge previously contained in the terms science or philosophy. On the other hand, this dispute has been so far undertaken only through its kidnapping by each one of those individual formal disciplines and incorporated as part of a discipline memory which obliterates its original productivity and plurality. That productivity contains a much wider notion of knowledge than the one nowadays adopted by the humanities, and appears as a more convenient approach for their goals. This thesis works on the understanding that the generosity of the concept of knowledge that better suits the humanities lies in the fundamental unity of creation and knowledge that was overthrown during the eighteenth-nineteenth century German debate over imagination, which made the terms creation and knowledge antithetical concepts.