bility to the given cause is perfectly certain. Action in accordance with conceptions may pass into pedantry, action in accordance with the perceived impression into levity and folly.
Perception is not only the source of all knowledge, but is itself knowledge (
Greek characters), is the only unconditionally true, genuine knowledge completely worthy of the name. For it alone imparts insight properly so called, it alone is actually assimilated by man, passes into his nature, and can with full reason be called his; while the conceptions merely cling to him. In the fourth book we see indeed that true virtue proceeds from knowledge of perception or intuitive knowledge; for only those actions which are directly called forth by this, and therefore are performed purely from the impulse of our own nature, are properly symptoms of our true and unalterable character; not so those which, resulting from reflection and its dogmas, are often extorted from the character, and therefore have no unalterable ground in us. But wisdom also, the true view of life, the correct eye, and the searching judgment, proceeds from the way in which the man apprehends the perceptible world, but not from his mere abstract knowledge, i.e., not from abstract conceptions. The basis or ultimate content of every science consists, not in proofs, nor in what is proved, but in the unproved foundation of the proofs, which can finally be apprehended only through perception. So also the basis of the true wisdom and real insight of each man does not consist in conceptions and in abstract rational knowledge, but in what is perceived, and in the degree of acuteness, accuracy, and profundity with which he has apprehended it. He who excels here knows the (Platonic) Ideas of the world and life; every case he has seen represents for him innumerable cases; he always apprehends each being according to its true nature, and his action, like his judgment, corresponds to his insight. By degrees also his countenance assumes the expression of penetration, of true
