revival in memory of similar sensations temporally distinct. Thus the many armed with prejudice and the few armed with logic fight an eternal battle, the logician charging the physical world with unintelligibility and the man of common-sense charging the logical world with abstractness and unreality. The former view is the more profound, since association by similarity is the more elementary and gives constancy to meanings; while the latter view is the more practical, since association by contiguity alone informs the mind about the mechanical sequence of its own experience. Neither principle can be dispensed with, and each errs only in denouncing the other and wishing to be omnivorous, as if on the one hand logic could make anybody understand the history of events and the conjunction of objects, or on the other hand as if cognitive and moral processes could have any other terms than constant and ideal natures. The namable essence of things or the standard of values must always be an ideal figment; existence must always be an empirical fact. The former remains always remote from natural existence and the latter irreducible to a logical principle.[C] FOOTNOTES: [Footnote A: This distinction, in one sense, is Platonic: but Plato’s Reason was distinguished from understanding (which dealt with phenomenal experience) because it was a moral faculty defining those values and meanings which in Platonic nomenclature took the title of reality. The German Reason was only imagination, substituting a dialectical or poetic history of the world for its natural development. German idealism, accordingly, was not, like Plato’s, a moral philosophy hypostasised but a false physics adored.] [Footnote B: This natural order and affinity is something imputed to the ultimate object of thought—the reality—by the last act of judgment assuming its own truth. It is, of course, not observable by consciousness before the first experiment in comprehension has been made; the act of comprehension which first imposes on the sensuous material some subjective category is the first to arrive at the notion of an objective order. The historian, however, has a well-tried and mature conception of the natural order arrived at after many such experiments in comprehension. From the vantage-ground of this latest hypothesis, he surveys the attempts others have made to understand events and compares them with the objective order which he believes himself to have discovered. This observation is made here lest the reader should confuse the natural order, imagined to exist before any application of human categories, with the last conception of that order attained by the philosopher. The latter is but faith, the former is faith’s ideal object.]