parts of the body regarded as lifeless — we are quite sure we do not possess the objective concrete fact, the actual content of the science, but must, over and above, be concerned with particulars. Further, in the case of such a collection of items of knowledge, which has no real right to the name of science, any talk about purpose and such-like generalities is not commonly very different in manner from the descriptive and superficial way in which the contents of the science — these nerves and muscles, etc. — are themselves spoken of. In philosophy, on the other hand, it would at once be felt incongruous were such a method made use of and yet shown by philosophy itself to be incapable of grasping the truth.
In the same way too by determining the relation which a philosophical work professes to have to other treatises on the same subject, an extraneous interest is introduced, and obscurity is thrown over the point at issue in the knowledge of the truth. The more the ordinary mind takes the opposition between true and false to be fixed, the more is it accustomed to expect either agreement or contradiction with a given philosophical system, and only to see the one or the other in any explanation about such a system. It does not conceive the diversity of philosophical systems as the progressive evolution of truth ; rather, it sees only contradiction in that variety. The bud disappears when the blossom breaks through, and we might say that the former is refuted by the latter ; in the same way when the fruit comes, the blossom may be explained to be a false form of the plant's existence, for the fruit appears as its true nature in place of the blossom. These stages are not merely differentiated;
