AN ENUMERATION OF THE SCIENCES 23
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68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84
85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101
102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118
119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135
136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152
153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169
170 171 172 173 174 175 176 177 178 179 181 182 183 184 185 186
187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203
204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220
221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237
238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254
255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271
272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288
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306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322
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340
In the first place, it may be said to be "the science of
the supersensuous considered objectively."
It is also divisible into two great sections ; the first of
these (A) may be distinguished as "general," occupied as
it is about " Being," its properties and categories about
" Reality " in the sense we give to that term. For us
" Reality " is composed of " whatever actually does or
possibly may exist " ; while, similarly, " Being " is that which
possesses either form of " Reality."
" Reality " cannot be anything else but possible or actual,
for there evidently can be nothing intermediate between the
two. Abstract " Being " cannot, of course, exist as conceived
by the mind ; but nevertheless it is not absolute nothing
(niktlum), because, though incapable of existence in itself,
the conception is nevertheless realized in things which do
exist, while pure nonentity (tiihiluni) is the absolute negative
and cannot possibly exist in any mode. As to what is
"actual," that term needs, and can have, no definition, since
it must be implied in every attempt to define it.
The second great section (B) of Metaphysics may be
called " special," since it concerns itself with definite
inquiries about Cosmology, the world as it appears to the
human intellect, the origin and nature of the latter, with
consequences which appear evidently to follow therefrom
in all directions.
It would, then, be manifestly absurd to place it first upon
our list. It should come, as its name implies, after the study
of all that concerns the external world, and the study of
man as a living and thinking organic being. But not only
must Metaphysics, though the most abstract of sciences,
be denied the "first place in our list, something may even
be said for the sciences usually deemed the most concrete.
In fact, a knowledge of the physical precedes that of
the psychical (as was before asserted), and if concrete
In the first place, it may be said to be "the science of
the supersensuous considered objectively."
It is also divisible into two great sections ; the first of
these (A) may be distinguished as "general," occupied as
it is about " Being," its properties and categories about
" Reality " in the sense we give to that term. For us
" Reality " is composed of " whatever actually does or
possibly may exist " ; while, similarly, " Being " is that which
possesses either form of " Reality."
" Reality " cannot be anything else but possible or actual,
for there evidently can be nothing intermediate between the
two. Abstract " Being " cannot, of course, exist as conceived
by the mind ; but nevertheless it is not absolute nothing
(niktlum), because, though incapable of existence in itself,
the conception is nevertheless realized in things which do
exist, while pure nonentity (tiihiluni) is the absolute negative
and cannot possibly exist in any mode. As to what is
"actual," that term needs, and can have, no definition, since
it must be implied in every attempt to define it.
The second great section (B) of Metaphysics may be
called " special," since it concerns itself with definite
inquiries about Cosmology, the world as it appears to the
human intellect, the origin and nature of the latter, with
consequences which appear evidently to follow therefrom
in all directions.
It would, then, be manifestly absurd to place it first upon
our list. It should come, as its name implies, after the study
of all that concerns the external world, and the study of
man as a living and thinking organic being. But not only
must Metaphysics, though the most abstract of sciences,
be denied the "first place in our list, something may even
be said for the sciences usually deemed the most concrete.
In fact, a knowledge of the physical precedes that of
the psychical (as was before asserted), and if concrete