We can count by adding in thought a unity to a number, without needing to call to our help sense-conceptions. We calculate also, without such conceptions, in the pure element of thought. In regard to geometrical figures, we know that they never perfectly coincide with any sensible perception. There is no such thing within sensible reality as an “ideal” circle. Yet our thinking concerns itself with the purely ideal circle. For things and processes which are more complicated than forms of number and space, it is more difficult to find the ideal counterparts. This has even led so far that it has been contended, from various sides, that in the separated departments of knowledge there is only so much of real science as there is of measuring and counting. The truth about this is that most men are not capable of grasping the pure thought-element where it is no longer concerned with what can be counted or measured. But the man who cannot do that for the higher realms of life and knowledge, resembles in that respect a child, which has not yet learned to count otherwise than by adding one pea to another. The thinker who said there was just so much real science in any domain as there was mathematics in it, was not very much at home in the matter. One ought rather to demand that everything which cannot be measured or counted should be handled just as ideally as the forms of number and space. And the Scholastics in the fullest way did justice to this demand. They sought everywhere the thought-content of things, just as the mathematician seeks it in the field of what is measurable and countable. In spite of this perfected logical art, the Scholastics attained only to a one-sided and subordinate conception of Knowledge. Their conception is this: that in the act of knowing, man creates in himself an image of what he is to know. It is obvious, without further discussion, that with such a conception of the knowing process all reality must be located outside of the knowing. For one can grasp, in knowing, not the thing itself, but only an image of that thing. Also, in knowing himself man cannot grasp himself, but again, what he does know of himself is only an image of himself. It is entirely from out of the spirit of Scholasticism that an accurate student thereof[10] says: “Man has in time no perception of his ego, of the hidden ground of his spiritual being and life, ... he will never attain to beholding himself; for either, estranged for ever from God, he will find in himself only a fathomless, dark abyss, an endless emptiness, or else, made blessed in God, he will find on turning his gaze inwards just that very God, the sun of whose mercy is shining within him, whose image and likeness shapes itself in the spiritual traits of his nature.” [10] K. Werner, in his book upon _Frank Suarez and the Scholasticism of the Last Centuries_, p. 122.