PRKSIDENTIAl. A DDUKSS- - II ARRIS. Hx 



science of the third ilciii-cc asks, "What is time itself"? Is 

 it a thiiiji; in itself or is it a Kantian catej^ory of the under- 

 standing, a conceptual relationship involving simultaneously 

 the consciousness of the enduring ego along with the uncon- 

 sciousness of the non-ego? 



The man of the third degree of science asks what nexus, 

 if any. Is there l)etwccn cause and effect; what is the rela- 

 tionship of antecedent to subsequent; what is matter, force, 

 energy, yea, even what arc time and space; what, in fact, 

 are axioms, what are self-evident, truths, and so forth? 



Science of the third degree may be called the Philosophy 

 of Science, but not called Metaphysics, since that term 

 denotes an intellectual outlook which is thoroughly obsolete. 

 "Supra-material science" might be a less objectionable name. 

 But when we call it "philosoi)hy" we do not mean thereby 

 something which thinks itself above all so-called empirical 

 science, and which looks down on natural science as a gross 

 thing belonging to a lower world. 



The man of this highest science is merely the thinker 

 passing from things to the relationships and meanings of 

 things. 



If "the undevout philosopher is mad," the unscientific 

 philosopher is sterile; and better anything than intellectual 

 sterility. 



The goal of the highest science is the comprehension of 

 the True and the Botiutiful as only two different aspects of 

 that supreme knowablc, the intelligible cosmos. 



Great is science and it will prevail. Let us not listen 

 to people who tell us that science destroys i)oetry, the aesthetic 

 sense, reverence or religion. 



The day of the materialistic, unpoetical, unlovely, omni- 

 scient scientist is gone, we hope, for ever. The poetical 

 man of science is certainly a possibility: he has come; and 

 seen and conquered the ai)surd notion that the poetical out- 

 look is incompatil)le with the scientific. "Proud philo- 



