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Updated: June 17, 2025
All cognition which is carried on by universals and their symbols, words, yields opinion and imagination merely instead of truth. Quite as valueless and harmful is the idea of ends, with its accompaniments.
His 'American theory of universals' is so far from being either his own or a product of America that in this book he continually has to use, in expounding it, one of the most characteristic and familiar of Hegel's technical terms, namely, 'concrete, in that sense in which it is applied to the objective and universal 'genus. Dr.
Does it not attach to the representation of the concrete, individual pond? I do not mean that there may not be beauty in the expression of universals; in fact, I have explicitly maintained that there may, under certain conditions; I am simply insisting that beauty may belong to expressions of the individual also, and that you cannot reduce these to mere illustrations of universal ideas.
On the other hand, facts about universals do not have this privacy. Many minds may be acquainted with the same universals; hence a relation between universals may be known by acquaintance to many different people.
Once accustomed to consider scientific investigation as essentially consisting in the study of universals, men did not drop this habit of thought when they ceased to regard universals as possessing an independent existence: and even those who went the length of considering them as mere names, could not free themselves from the notion that the investigation of truth consisted entirely or partly in some kind of conjuration or juggle with those names.
There is a widespread philosophical tendency towards the view which tells us that Man is the measure of all things, that truth is man-made, that space and time and the world of universals are properties of the mind, and that, if there be anything not created by the mind, it is unknowable and of no account for us.
And lastly, that which is universal is the object of intellect and reason; but particulars are coordinated to the perceptions of sense. But here perhaps the experimentalist will say, admitting all this to be true, yet we no otherwise obtain a perception of these universals than by an induction of particulars, and abstraction from sensibles.
In the type it is not personal, but human character that interests the mind; in plot, it is not personal, but human fate. While it is true that the object of ideal method is to reach universals, and reembody them in particular instances, this reasoning action is often obscurely felt by the imagination in its creative process.
Further, it is probable, though not certain, that we have acquaintance with Self, as that which is aware of things or has desires towards things. In addition to our acquaintance with particular existing things, we also have acquaintance with what we shall call universals, that is to say, general ideas, such as whiteness, diversity, brotherhood, and so on.
As to this we may answer first that while formally Aristotle displays much the same 'dualism' or unreconciled separation of the 'thing' and the 'idea' as Plato, his practical sense and his scientific instincts led him to occupy himself largely not with either the empty 'thing' or the equally empty 'idea, but with the true individuals, which are at the same time the true universals, namely, real objects as known, having, so far as they are known, certain forms or categories under which you can class them, having, so far as they are not yet fully known, a certain raw material for further inquiry through observation.
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