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Their efforts were directed to the end of introducing new literary forms and new concepts into Hebrew literature. They did not meet with notable success. The greater number of Jewish men of letters, whose knowledge of foreign literatures was meagre, were destined to remain in the thrall of the Middle Ages until a much later time.
To the Greek, it seemed absurd that such an activity as, say, the cobbler punching holes in leather, or using wax and needle and thread, could give an adequate knowledge of the world. It seemed almost axiomatic that for true knowledge we must have recourse to concepts coming from a reason above experience.
The former in each of these duads is, as referred to in our first View, not conditioned in Time and Space, is independent of Extension and Duration, and must therefore be Omnipresent and Omniscient, whereas the latter, being subservient to Time and Space, can only think in finite words, requires succession of ideas to accumulate knowledge, is dependent on perception of movements for forming concepts of its surroundings, and, without this perception, it would have no knowledge of existence.
In the sciences we know that the basal principles of a given science are not proved in that science itself, but are borrowed from another science in which they are proved. Thus physics takes the concepts of substance and accident from metaphysics. In turn the latter takes the idea of a first mover from physics.
It is only when you try to continue using the hegelian vocabulary to 'mediate' the immediate, or to substitute concepts for sensational life, that intellectualism celebrates its triumph and the immanent-self-contradictoriness of all this smooth-running finite experience gets proved.
It follows then, that we cannot have thoughts, without first having sensations to form images and concepts, the soil out of which all thoughts naturally grow.
They are plural elements only in so far as plurality is predicated of certain selected concepts. There is a slight psychological uncertainty or haze about the juncture in book-s and ox-en.
Once we have grasped the idea that these notions, and indeed all clear concepts, are only abstractions, we see that it is not necessary to suppose that these abstractions really change at all.
What are we to do with the fusional and symbolic languages that do not express relational concepts in the word but leave them to the sentence? And are we not to distinguish between agglutinative languages that express these same concepts in the word in so far inflective-like and those that do not?
I will call the elements of physical being time and matter, those words representing widely known concepts. Matter provides the raw substance and time gives those lifeless objects a plane of being to exist in. Without time, matter can do nothing except sit in a sterile state, in a vacuum in which nothing could occur; and without matter, time would flow, but nothing would move with it.
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