and mobile conditions, and so to speak does not see the forest for trees. We know for example, with sufficient certainty for every day affairs, whether an animal is alive or dead, but, on closer examination, we find that this is sometimes no easy matter to decide, as jurists know very well and have gone indeed to great pains to discover a rational border line beyond which the killing of a child in the womb of its mother is murder. It is just as impossible too to fix the precise moment of death, for physiology shows that death is not a single and sudden event but a very slow process. Just so is every organic being at the same moment itself and not itself. Every moment it takes up matter coming to it from the outside and throws off other matter, every moment its body-cells die and are recreated. Indeed after a longer of shorter period the whole material of the body is renewed through the taking, up of other particles of matter so that each organic, being is at the same time itself and something else. We find also if we look at the matter more closely that the two poles of an antithesis, positive and negative, are just as inseparable as they are antagonistic, and that they, in spite of all their fixed antagonisms permeate each other, also that the cause and effect are concepts which can only realise themselves in relation to a particular case. However when we come to examine the separate case in its general relation to the world at large they come together and dissolve themselves in face of the working out of the universal problem, for, here, cause and effect exchange places, what was at one time and place effect becoming cause and vice versa.
All these phenomena and thought-concepts do not fit into the frame of metaphysical philosophy. According to the dialectic method of thinking which regards things
