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Updated: May 1, 2025
There is no contradiction in the statement that we have to trust our senses, and that we have to develop them to make them trustworthy. For, 'nature speaks upwards to the known senses of man, downwards to unknown senses of his'. Goethe's path was aimed at wakening faculties, both perceptual and conceptual, which lay dormant in himself.
We hear scientific laws now treated as so much 'conceptual shorthand, true so far as they are useful but no farther. Our mind has become tolerant of symbol instead of reproduction, of approximation instead of exactness, of plasticity instead of rigor.
Pure intelligence, or the faculty of critical reflection and conceptual analysis, represents only one form of thought in its entirety, a function, a determination or particular adaptation, the part organised in view of practical action, the part consolidated as language. What are its characteristics?
And we should be right in saying so, if we were pure intelligences, if there had not remained round our conceptual and logical thought a vague nebula, made of the very substance at the expense of which the luminous nucleus, which we call intelligence, has been formed.
We may put the whole matter in a nutshell by saying that the radical and grammatical elements of language, abstracted as they are from the realities of speech, respond to the conceptual world of science, abstracted as it is from the realities of experience, and that the word, the existent unit of living speech, responds to the unit of actually apprehended experience, of history, of art.
And yet the collection of information will not be made, one may be sure, for the sake of its ultimate use. It will be made because modern decision requires it to be made. But as it is being made, there will accumulate a body of data which political science can turn into generalization, and build up for the schools into a conceptual picture of the world.
Of all senses, the sense of sight has in greatest measure the qualities of a 'conceptual sense'. The experiences which it brings, and these alone, were suitable as a basis for the new science, and even so a further limitation was necessary.
Moreover, a comparison with our description of the four stages of matter, given in the previous chapter, would show how far the conceptual content of the old doctrine covers the corresponding facts when they are read by the eye of the modern reader in nature, notwithstanding the changes nature has undergone in the meantime.
Here, then, inside of the minimal pulses of experience, is realized that very inner complexity which the transcendentalists say only the absolute can genuinely possess. The gist of the matter is always the same something ever goes indissolubly with something else. You cannot separate the same from its other, except by abandoning the real altogether and taking to the conceptual system.
We know perfectly well that a landscape which attracts us has not been specially arranged for the purpose of delighting us, and we do not wish to find in a work of art anything of an intention to please. The beautiful pleases by its mere form. The satisfaction in the perfect is of a conceptual or intellectual kind, the satisfaction in the beautiful, emotional or aesthetic in character.
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