'Now, the cause of the mistake is this--that men think that all knowledge is cognized purely by the nature and efficacy of the thing known. Whereas the case is the very reverse: all that is known is grasped not conformably to its own efficacy, but rather conformably to the faculty of the knower. An example will make this clear: the roundness of a body is recognised in one way by sight, in another by touch. Sight looks upon it from a distance as a whole by a simultaneous reflection of rays; touch grasps the roundness piecemeal, by contact and attachment to the surface, and by actual movement round the periphery itself. Man himself, likewise, is viewed in one way by Sense, in another by Imagination, in another way, again, by Thought, in another by pure Intelligence. Sense judges figure clothed in material substance, Imagination figure alone without matter. Thought transcends this again, and by its contemplation of universals considers the type itself which is contained in the individual. The eye of Intelligence is yet more exalted; for overpassing the sphere of the universal, it will behold absolute form itself by the pure force of the mind's vision. Wherein the main point to be considered is this: the higher faculty of comprehension embraces the lower, while the lower cannot rise to the higher. For Sense has no efficacy beyond matter, nor can Imagination behold universal ideas, nor Thought embrace pure form; but Intelligence, looking down, as it were, from its higher standpoint in its intuition of form, discriminates also the several elements which underlie it; but it comprehends them in the same way as it comprehends that form itself, which could be cognized by no other than itself. For it cognizes the universal of Thought, the figure of Imagination, and the matter of Sense, without employing Thought, Imagination, or Sense, but surveying all things, so to speak, under the aspect of pure form by a single flash of intuition. Thought also, in considering the universal, embraces images and sense-impressions without resorting to Imagination or Sense. For it is Thought which has thus defined the universal from its conceptual point of view: "Man is a two-legged animal endowed with reason." This is indeed a universal notion, yet no one is ignorant that the _thing_ is imaginable and presentable to Sense, because Thought considers it not by Imagination or Sense, but by means of rational conception. Imagination, too, though its faculty of viewing and forming representations is founded upon the senses, nevertheless surveys sense-impressions without calling in Sense, not in the way of Sense-perception, but of Imagination. See'st thou, then, how all things in cognizing use rather their own faculty than the faculty of the things which they cognize? Nor is this strange; for since every judgment is the act of the judge, it is necessary that each should accomplish its task by its own, not by another's power.' SONG IV. A PSYCHOLOGICAL FALLACY.[R]