in experience is sanctioned by reason, when the objects so fixed and externalised can serve as causes and explanations for the order of events, so the criticism which tends to retract that hypostasis is sanctioned by reason when the hypostasis has exceeded its function and the external object conceived is loaded with useless ornament. The transcendental and functional secret of such hypostases, however, is seldom appreciated by the headlong mind; so that the ebb no less than the flow of objectification goes on blindly and impulsively, and is carried to absurd extremes. An age of mythology yields to an age of subjectivity; reason being equally neglected and exceeded in both. The reaction against imagination has left the external world, as represented in many minds, stark and bare. All the interesting and vital qualities which matter had once been endowed with have been attributed instead to an irresponsible sensibility in man. And as habits of ideation change slowly and yield only piecemeal to criticism or to fresh intuitions, such a revolution has not been carried out consistently, but instead of a thorough renaming of things and a new organisation of thought it has produced chiefly distress and confusion. Some phases of this confusion may perhaps repay a moment’s attention; they may enable us, when seen in their logical sequence, to understand somewhat better the hypostasising intellect that is trying to assert itself and come to the light through all these gropings.
