Bonga matchi xxx
We cannot have the perception 'light' except as motion from the dark, our consciousness is affected in a particular way by the transition from light to dark and from dark to light.
If every- thing that we know is looked upon as a transition from something else, every experience must have two sides, and either every name must have a double meaning, or for every signification there must be two names.
Every thing is a group of relations, every thought involves relation, likeness, difference; that is to say, thinking is a synthesis of thesis and antithesis in rapid alternation.
e Kacriov; may per- haps be best answered by a re-statement of the problem.
We are thus led at once to consider the relation of language to thought, to seek the origin of Reason, to see whether the dawn of mind was not also the sunrise of the moral sense, whether conscience and consciousness did not rise together. But nowhere has it been on the whole so persistently neglected as in the attempts to explain the rise and fall of moral and religious ideas.
And yet it is precisely in an examination of the fundamental facts of man's common religious and ethical consciousness that the inductive method should prove most fruitful.
Not only do we find the higher order of linguistic students renouncing the purely grammatical and syntactical standpoint for the exploration of the border- land between philology and philosophy, but psychologists themselves are beginning to see that language is not so much the garment as rather the body of reason, and that the problems of reason, or the mythology of philosophy, ~X XIII Kr- can only be solved by a critique of Language.
It is possible, no doubt, to think in sight and to see in thought: modes of mind can certainly be represented in architecture, sculpture and painting, but no fine art in its richest forms can tell us such a simple fact as: last summer there was a bad harvest. F the many realms of knowledge upon which pro- gressing philology has thrown a flood of light, there is surely none more fascinating to the student of man than that of ethical and spiritual concepts.
Alike in science, religion and philosophy there is a call for exact correspon- dence between external fact and internal thought. That such antinomies of thought as many and one, whole and part, subject and object, matter and mind, are necessarily conceived as correlatives is the common dictum of all philosophies, however otherwise opposed.