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The reproach of being a superficial humanism, a tincture of belles lettres, may attach rightly enough to some other disciplines; but to the particular discipline recommended when I proposed knowing the best that has been thought and said in the world, it does not apply. In that best I certainly include what in modern times has been thought and said by the great observers and knowers of nature.
The situation here again is radically dualistic. It is not as if the world came to know itself, or God came to know himself, partly through us, as pantheistic idealists have maintained, but truth exists per se and absolutely, by God's grace and decree, no matter who of us knows it or is ignorant, and it would continue to exist unaltered, even though we finite knowers were all annihilated.
As usual, these true and thorough knowers do not know that they are scientific, and can seldom give a reason for the faith that is in them. They believe themselves to be ignorant, uncultured men, nor can even the professors whom they sometimes outwit in their own professorial domain perceive that they have been outwitted by men of superior scientific attainments to their own.
The sire, the light, the day, the bright fortnight, the six months of the sun's northern progress the knowers of Brahman departing there go to Brahman. The smoke, the night, the dark fortnight, the six months of the southern progress the Yogin departing there having reached the light of the moon returns again. Gi. To this point the next Sutra refers.
As is usual in cases of great proficiency, these true and thorough knowers do not know that they are scientific, and can seldom give a reason for the faith that is in them.
And if knowers, objects of knowledge and knowing as determined by those two are fictitious, i.e. unreal, we have to assume another fundamental imperfection, and are thus driven into a regressuss in infinitum. To avoid this difficulty, it might now be said that real consciousness itself, which constitutes Brahman's nature, is that imperfection.
I have to conclude that its dialectic has not invalidated in the least degree the usual conjunctions by which the world, as experienced, hangs so variously together. In particular it leaves an empirical theory of knowledge intact, and lets us continue to believe with common sense that one object may be known, if we have any ground for thinking that it is known, to many knowers. Bradley. ... Mr.
We shall after all have to consult the individual authors to gather the subtler observations on man's behaviour, even though they furnish only semi-naïve psychology. But the English contributions are so familiar to every reader that it may be more interesting to listen to the foreigners. Every nation has its thinkers who have the reputation of being especially fine knowers of men.
Did not our first parents, according to the Biblical story, fall because of their eagerness to taste of the fruit of the tree of the knowledge of good and evil, and to be as gods, knowers of this knowledge? The vision of God that is to say, the vision of the Universe itself, in its soul, in its inmost essence would not that appease all our longing?
But that there are so many knowers is itself a fact, which in turn requires its knower, so the one absolute knower has eventually to be brought in. All facts lead to him.
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