rules may certainly become fruitful. On the other hand, the _intuitive knowledge_, which always apprehends only the particular, stands in immediate relation to the present case. Rule, case, and application are for it one, and action follows immediately upon it. This explains why in real life the scholar, whose pre-eminence lies in the province of abstract knowledge, is so far surpassed by the man of the world, whose pre-eminence consists in perfect intuitive knowledge, which original disposition conferred on him, and a rich experience has developed. The two kinds of knowledge always stand to each other in the relation of paper money and hard cash; and as there are many cases and circumstances in which the former is to be preferred to the latter, so there are also things and situations for which abstract knowledge is more useful than intuitive. If, for example, it is a conception that in some case guides our action, when it is once grasped it has the advantage of being unalterable, and therefore under its guidance we go to work with perfect certainty and consistency. But this certainty which the conception confers on the subjective side is outweighed by the uncertainty which accompanies it on the objective side. The whole conception may be false and groundless, or the object to be dealt with may not come under it, for it may be either not at all or not altogether of the kind which belongs to it. Now if in the particular case we suddenly become conscious of something of this sort, we are put out altogether; if we do not become conscious of it, the result brings it to light. Therefore Vauvenargue says: “_Personne n’est sujet à plus de fautes, que ceux qui n’agissent que par réflexion_.” If, on the contrary, it is direct perception of the objects to be dealt with and their relations that guides our action, we easily hesitate at every step, for the perception is always modifiable, is ambiguous, has inexhaustible details in itself, and shows many sides in succession; we act therefore without full confidence. But the subjective uncertainty is compensated by the objective certainty, for here there is no conception between the object and us, we never lose sight of it; if therefore we only see correctly what we have before us and what we do, we shall hit the mark. Our action then is perfectly sure only when it is guided by a conception the right ground of which, its completeness, and applicability to the given cause is perfectly certain. Action in accordance with conceptions may pass into pedantry, action in accordance with the perceived impression into levity and folly.