35 
We do not want a philosophy that will ignore any acquisition of 
human knowledge. Hence, it becomes. of great importance that 
we should rightly estimate the relations that exist and must exist 
between science and philosophy. 
In glancing over the sum of human knowledge, there are two 
things that strike us with almost equal force—we cannot but wonder 
at how little we know and we cannot but wonder at how much we 
know. Paschal has said very truly that that man has advanced but 
a short way in the road of knowledge who has not discovered that 
the amount which he does not know incomparably surpasses the 
amount he does know. There are still infinities of things that are 
beyond the reach of our ken, and yet we cannot but marvel at the 
amount of knowledge that we have drawn from the facts that are 
within our reach. The reason of that is because, as Schelling says, 
knowledge has two poles, the objective and the subjective poles, of 
cognition. The object of cognition may remain the same; the 
subjective conditions vary infinitely—subjective aptitudes, subjec- 
tive fitnesses. The dewdrop has a message for the poet that the 
scientist may have no ears to hear, and the dewdrop has revelations 
for the physicist to which the poet may be absolutely impervious. 
The vibrations of air are one thing for Helmholtz; they are quite 
a different thing for Wagner. We remember how, in our child- 
hood, we played with our kaleidoscopes and saw how the same little 
bits of broken glass, continuously assuming their varied forms, 
could give us infinities of beauty, and that was not, by any means, 
only a work of imagination. So the facts that stand before us are 
many sided in their phases, and every phase appeals to some aspect 
of human intelligence, and when we put into combination the end- 
less variety of phases of things, and the endless variety of intellec- 
tual capabilities, then we come to understand how it is that, from 
the facts within our reach, the sum total of human intelligence has 
grown so tremendous. 
This variety of human capabilities coming in contact with the 
intelligibility of things, is not only a legitimate and an unquestion- 
able fact, but it is an ultimate fact, a fact whose consequences im- 
pose themselves upon us, not with a necessity that is regardless of 
distinction between true and false, but with the necessity of the 
truth. The consequences of that endless variety of human capa- 
bilities are in the sum total of knowledge an endless harmony, 
although in the comparison of individual fitnesses and individual 
