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Updated: May 1, 2025
Who has absolute knowledge of religion, he who analyses it in psychology, sociology, history, and metaphysics, or he who, from within, by a living experience, participates in its essence and holds communion with its duration? But the external nature of the knowledge obtained by conceptual analysis is only its least fault. There are others still more serious.
The modern world is glutted by information, formal and informal, partial and comprehensive, out of context and with interpretation. There are no conceptual, mental, or philosophically rigorous distinctions today between information and what it denotes or stands for. Actors are often mistaken for their roles, wars are fought on television, fictitious TV celebrities become real.
Think of german books on religions-philosophie, with the heart's battles translated into conceptual jargon and made dialectic. The most persistent setter of questions, feeler of objections, insister on satisfactions, is the religious life. Yet all its troubles can be treated with absurdly little technicality.
This is a corollary to the proposition, maintained by their great champion, Philoxenus, that "no addition to His person took place." It is tantamount to saying that the union of divine and human in Christ is purely conceptual. When the monophysite faced the question, "What change in Christ did the incarnation effect?" his formula constrained him to reply, "It made no change."
We may call this need of arrangement a theoretic need or a practical need, according as we choose to lay the emphasis; but Bergson is accurately right when he limits conceptual knowledge to arrangement, and when he insists that arrangement is the mere skirt and skin of the whole of what we ought to know. Introduction to Hume, 1874, p. 151. Ibid., pp. 16, 21, 36, et passim.
When each is referred to some possible place in the conceptual system, it is thereby 'understood. This notion of parallel 'manifolds' with their elements standing reciprocally in 'one-to-one relations, is proving so convenient nowadays in mathematics and logic as to supersede more and more the older classificatory conceptions.
To know all this truth is a theoretic achievement, indeed, but it is a narrow one; for the relations between conceptual objects as such are only the static ones of bare comparison, as difference or sameness, congruity or contradiction, inclusion or exclusion. Nothing happens in the realm of concepts; relations there are 'eternal' only.
Their great use is to summarize old facts and to lead to new ones. They are only a man-made language, a conceptual shorthand, as someone calls them, in which we write our reports of nature; and languages, as is well known, tolerate much choice of expression and many dialects. Thus human arbitrariness has driven divine necessity from scientific logic.
That the child's attention should be directed solely to the sound, and not to the abstract meaning of the individual words, is indeed the prerequisite of learning to speak. If, says Reid, the child were to understand immediately the conceptual content of the words it hears, it would never learn to speak at all.
But surely if it is something else that you mean, for heaven's sake say it. Do away with this elaborate machinery of a conceptual nature which consists of assertions about things which don't exist in order to convey truths about things which do exist.
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