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Updated: May 1, 2025
All definite being is in itself congruous with the true and the good, since its constitution is intelligible and its operation is creative of values. Were it not for the limitations of matter and the accidental crowding and conflict of life, all existing natures might subsist and prosper in peace and concord, just as their various ideas live without contradiction in the realm of conceptual truth.
Not to the sensible facts as such, then, did Hegel point for the secret of what keeps existence going, but rather to the conceptual way of treating them. Concepts were not in his eyes the static self-contained things that previous logicians had supposed, but were germinative, and passed beyond themselves into each other by what he called their immanent dialectic.
If one carries his study far enough, he will find even the properties which are significant for spatial knowledge giving way to those which facilitate knowledge of other things perhaps a knowledge of the general relations of number. There will be nothing in the conceptual definitions even to suggest spatial form, size, or direction.
An experience, perceptual or conceptual, must conform to reality in order to be true. It includes of course any amount if empirical reality independent of the knower. By 'conforming, humanism means taking account-of in such a way as to gain any intellectually and practically satisfactory result.
All that is required is that the heliocentric picture be taken for what it is, namely, a purely kinematic aspect of the true dynamic ordering of our cosmic system, which in itself calls for quite other means of conceptual representation.
But the memories and conceptual relations that have spun themselves round the perceptions of that person remain in the larger earth-life as distinct as ever, and form new relations and grow and develop throughout all the future, in the same way in which our own distinct objects of thought, once stored in memory, form new relations and develop throughout our whole finite life.
If our symbols FIT the world, in the sense of determining our expectations rightly, they may even be the better for not copying its terms. It seems obvious that the pragmatic account of all this routine of phenomenal knowledge is accurate. Truth here is a relation, not of our ideas to non-human realities, but of conceptual parts of our experience to sensational parts.
After the discovery by Galileo of the parallelogram of forces, it became the object of classical physics unexpressed, indeed, until Newton wrote his Principia to bring the unchanging laws ruling nature into the light of human consciousness, and to give them conceptual expression in the language of mathematical formulae.
The world at first is felt rather than thought; this is the condition of savages in the state of nature, who have no political organisation. The second mental state is imaginative knowledge, "poetical wisdom"; to this corresponds the higher barbarism of the heroic age. Finally, comes conceptual knowledge, and with it the age of civilisation.
It lies along their intervals, inhabits what your definition fails to gather up, and thus eludes conceptual explanation altogether. 'When the mathematician, Bergson writes, 'calculates the state of a system at the end of a time t, nothing need prevent him from supposing that betweenwhiles the universe vanishes, in order suddenly to appear again at the due moment in the new configuration.
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