of the first upon the second, and at the same time of the second upon the first. Accordingly, our situations develop themselves upon the basis of a reciprocal knowledge of each other, and this knowledge upon the basis of actual situations, both inextricably interwoven, and, through their alternations within the reciprocal sociological process, designating the latter as one of the points at which reality and idea make their mysterious unity empirically perceptible.
In the presence of the total reality upon which our conduct is founded, our knowledge is characterized by peculiar limitations and aberrations. We cannot say in principle that “error is life and knowledge is death,” because a being involved in persistent errors would continually act wide of the purpose, and would thus inevitably perish. At the same time, in view of our accidental and defective adaptations to our life-conditions, there is no doubt that we cherish not only so much truth, but also so much nescience, and attain to so much error as is useful for our practical purposes. We may call to mind in this connection the vast sums of human knowledge that modify human life, which, however, are overlooked or disregarded if the total cultural situation does not make these modifications possible and useful. At the other extreme, we may refer to the Lebenslüge of the individual, so often in need of illusion as to his powers and even as to his feelings, of superstition with reference to God as well as men, in order to sustain himself in his being and in his potentialities. In this psycho-biological respect error is co-ordinated with truth. The utilities of the external, as of the subjective, life provide that we get from the one as well as from the other precisely that which constitutes the basis of the conduct which is essential for us. Of course, this proposition holds only in the large, and with a wide latitude for variations and defective adaptations.
But there is within the sphere of objective knowledge, where there is room for truth and illusion, a definite segment in which both truth and illusion may take on a character nowhere else observed. The subjective, internal facts of the person with whom we are in contact present this area of knowledge. Our fellowman either may voluntarily reveal to us the truth about himself,
