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Updated: May 1, 2025
Clearly, there are certain areas in defense which will never or may never be eliminated or replaced. Nuclear systems are a current example. Should this trend of commercial dominance play out, it may mean that military force design and procurement will become dependent on the private sector and commercial technology. Rapid Dominance is a first conceptual step to deal with this possibility.
When conceptualism summons life to justify itself in conceptual terms, it is like a challenge addressed in a foreign language to some one who is absorbed in his own business; it is irrelevant to him altogether he may let it lie unnoticed.
On the contrary, it is by accident chance or convention, as you please that science obtains a hold on the living analogous to the hold it has on matter. Here the use of conceptual frames is no longer natural. I do not wish to say that it is not legitimate, in the scientific meaning of the term.
The ideal is a continual oscillation from one plane to the other, a restless alternative of intuitive concentration and conceptual expansion. But our idleness takes exception to this, for the feeling of effort appears precisely in the traject from the dynamic scheme to the images and concepts, in the passing from one plane of thought to another.
What occurs or does not occur within the animal mind is, as a matter of fact, wholly hidden from us. We have no way of determining this except by analogy with ourselves, and therefore our idea of it is necessarily anthropomorphic. And apologists are undoubtedly right when they maintain that this is far too much the case. To reach a more unprejudiced attitude towards the customary anthropomorphisation of animals, it is profitable to study Wundt’s lectures on “The Human and the Animal Mind” (see especially Lecture XX.). Perhaps it is true that, notwithstanding all the much-praised cleverness, intelligence and teachableness of elephants, dogs, and chimpanzees, they are incapable of forming “general ideas,” “rules,” and “laws,” of forming judgments in the strict sense, and constructive syllogisms, that they have only associations of ideas, and expectations of similar experience, but no thinking in conceptual terms, and cannot perceive anything general or necessary, that they recognise
The systematic Christology of the fifth century was, therefore, a completion of the work begun in the first. The essence of the Christological problem is the question as to the union of natures in Christ. Are there two natures divine and human in Him? Is each distinct from the other and from the person? Is the distinction conceptual or actual? The incarnation is a union. Is it a real union?
No real activities and indeed no real connexions of any kind can obtain if we follow the conceptual logic; for to be distinguishable, according to what I call intellectualism, is to be incapable of connexion. The work begun by Zeno, and continued by Hume, Kant, Herbart, Hegel, and Bradley, does not stop till sensible reality lies entirely disintegrated at the feet of 'reason.
'A relation, he said, 'is not contingent with the contingency of feeling. It is permanent with the permanence of the combining and comparing thought which alone constitutes it. In other words, relations are purely conceptual objects, and the sensational life as such cannot relate itself together.
Likewise under the influence of Aristotle, Croce differentiates between the kinds of literature not because one is written in prose and the other in verse, but because one is the expression of what he calls intuitive knowledge obtained through the imagination, and the other of conceptual knowledge obtained through the intellect.
But its actions have already by themselves adopted the principal lines of human action; they have made out the same general directions in the material world as we have; they depend upon the same objects bound together by the same relations; so that animal intelligence, although it does not form concepts properly so called, already moves in a conceptual atmosphere.
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