The comparison and recognition, which are put in operation in Perception, constitute an unconscious judgment and conclusion. The child is already drawing a conclusion, when of two apples he chooses the finer one. As often as we comprehend a connection, we are concluding. But, since judging and concluding are quickly settled, men are easily misled in this matter, and frequently they regard as an original concept that which is merely a judgment derived by a process of ratiocination. In the case of everything which is announced to us as an axiom, we should be on our guard and trace it up, to see whether it cannot be derived from something more simple. 4. This appeal of our philosopher had little effect in the East. It is true that in Mathematics and Astronomy he created somewhat of a school; but his Aristotelian philosophy had comparatively few admirers. We know only one of his scholars who is counted among the Philosophers, Abu-l-Wafa Mubasshir ibn Fatik al-Qaid, an Egyptian emir, who in the year 1053 produced a work made up of proverbial wisdom, anecdotes in illustration of the history of philosophy, and so on. Hardly anything can be traced in it which is the result of his own thinking. It should have been pleasant reading. And the inhabitants of Cairo in after times found edification,—more even than in such a work,—in the tales of the Thousand and One Nights. The East set the stigma of heresy upon Ibn al-Haitham and his works, and now it has almost completely forgotten him. A disciple of Maimonides, the Jewish philosopher, relates that he was in Bagdad on business, when the library of a certain philosopher, (who died in 1214) was burned there. The preacher, who conducted the execution of the sentence, threw into the flames, with his own hands, an astronomical work of Ibn al-Haitham, after he had pointed to a delineation therein given of the sphere of the earth, as an unhappy symbol of impious Atheism. V. THE OUTCOME OF PHILOSOPHY IN THE EAST. 1. Gazali. 1. We have already seen that the theological movement in Islam was strongly influenced by Philosophy. Not only the Mutazilite, but also the Antimutazilite Dialectic drew its opinions and the arguments with which it supported its own teaching or disputed that of its opponents, for the most part out of the writings of the philosophers. Out of these one took just what he was able to make use of: the rest he left in peace, or else he endeavoured to refute it. Thus numerous writings came into existence, directed against some particular philosophical doctrine, or some individual philosopher. No attempt, however, had been made before the time of Gazali, to direct an attack from general points of view and after thorough-going study, against the entire system of Philosophy which had been built up in the East on a Greek foundation.