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Updated: May 20, 2025
But it does not set itself genuinely free from the habits contracted in common experience, and to inform its research it preserves the postulates of common-sense; so that it always grasps things by their "actable" side, by their point of contact with our faculty for action, under the forms by which we handle them conceptually or practically, and all it attains of reality is that by which nature is a possible object of language or industry.
They are negated by what is external to them. The absolute is true because it and it only has no external environment, and has attained to being its own other. When conceptually or intellectualistically treated, they of course cannot be their own others.
If on the other hand one must know everything not merely conceptually but in detail, no one can ever acquire universal knowledge and no one is immortal The philosophers may be excused because this is the best they can do with the help of pure reason.
Granted that we have to admit the warm and the cold, and the moist and the dry as the primary qualities without which no body can exist; and that the reason resolves the composite objects into these primary qualities, and posits substances as bearers of these qualities, which it calls fire, air, water and earth this is true conceptually and theoretically only.
If this comes at all when I know your headache, it comes not with the object, but quite on my side of the "epistemological gulf." Some day of course, or even now somewhere in the larger life of the universe, different men's headaches may become confluent or be 'co- conscious. Here and now, however, headaches do transcend each other and, when not felt, can be known only conceptually.
What we conceptually identify ourselves with and say we are thinking of at any time is the centre; but our full self is the whole field, with all those indefinitely radiating subconscious possibilities of increase that we can only feel without conceiving, and can hardly begin to analyze.
Certainly not; for man is man, not because he has no tail, but because he speaks, and speech implies not only communication,—an animal can do that perhaps better than a man,—but it implies thinking, and thinking not only as an animal thinks, but thinking conceptually. And this small thing, the concept, is the transition which no animal has ever accomplished.
Past and future, for example, conceptually separated by the cut to which we give the name of present, and defined as being the opposite sides of that cut, are to some extent, however brief, co-present with each other throughout experience.
So social instinct and the capacity for inhibition, the ability to control himself conceptually and somatically, are poor. As a child it is difficult to train him along the lines of the elementary habits and customs. He is into late childhood a bed-wetter, and steals and lies quasi-unconsciously.
If a knowledge of the ten categories is necessary, and of the other universal principles which embrace existence conceptually, though not practically, this knowledge can be gotten in a day, and it is not likely that a man can become an angel in a day.
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