to ourselves in pure, distinct perceptions, without the aid of words. To explain words by words, to compare concepts with concepts, in which most philosophising consists, is a trivial shifting about of the concept-spheres in order to see which goes into the other and which does not. At the best we can in this way only arrive at conclusions; but even conclusions give no really new knowledge, but only show us all that lay in the knowledge we already possessed, and what part of it perhaps might be applicable to the particular case. On the other hand, to perceive, to allow the things themselves to speak to us, to apprehend new relations of them, and then to take up and deposit all this in conceptions, in order to possess it with certainty — that gives new knowledge. But, while almost every one is capable of comparing conceptions with conceptions, to compare conceptions with perceptions is a gift of the select few. It is the condition, according to the degree of its perfection, of wit, judgment, ingenuity, genius. The former faculty, on the contrary, results in little more than possibly rational reflections. The inmost kernel of all genuine and actual knowledge is a perception; and every new truth is the profit or gain yielded by a perception. All original thinking takes place in images, and this is why imagination is so necessary an instrument of thought, and minds that lack imagination will never accomplish much, unless it be in mathematics. On the other hand, merely abstract thoughts, which have no kernel of perception, are like cloud-structures, without reality. Even writing and speaking, whether didactic or poetical, has for its final aim to guide the reader to the same concrete knowledge from which the author started; if it has not this aim it is bad. This is why the contemplation and observing of every real thing, as soon as it presents something new to the observer, is more instructive than any reading or hearing. For indeed, if we go to the bottom of the matter, all truth and wisdom, nay, the ultimate secret of things, is contained in each real object, yet certainly only in concreto,
