as fatal to continuity as is an impassable
disjunction. Continuity demands distinction as well as connection. It
requires the development, the _growth_ of old material and functions
into new forms.

Driven by the difficulties of this complete logicization, which are as
serious as those of isolation, logical theory was obliged to reinstate
some sort of distinction. This it did by resorting to the categories of
"explicit" and "implicit." All so-called non-logical operations were
regarded as "implicitly" logical. And, paradoxically, logical operations
had for their task the transformation of the implicit into the explicit.

An adequate account of the origin and continuance of this isolation of
the conduct of intelligence from other conduct is too long a story to be
told here. Suffice it to recall that in the society in which the
distinction between immediate and reflective experience, between opinion
and science, between percepts and universals was first made,
intelligence was largely the possession of a special and privileged
class removed in great measure from hand-to-hand contact with nature and
with much of society. Because it did not fully participate in the
operations of nature and society intelligence could not become fully
domesticated, i.e., fully naturalized and socialized in its world. It
was a charmed spectator of the cosmic and social drama. Doubtless when
Greek intelligence discovered the distinction between immediate and
reflective experience--possibly the most momentous discovery in
history--"the world," as Kant says of the speculations of Thales, "must
suddenly have appeared in a new light." But not recognizing the full
significance of this discovery, ideas, universals, became but a wondrous
spectacle for the eye of reason. They brought, to be sure, blessed
relief from the bewildering and baffling flux of perception. But it was
the relief of sanctuary, not of victory.

That the brilliant speculations of Greek intelligence were barren
because there was no technique for testing and applying them in detail
is an old story. But it is merely a restatement, not a solution, of the
pertinent question. This is: why did not Greek intelligence develop such
a technique? The answer lies in the fact that the technique of
intelligence is to be found precisely in the details of the operations
of nature and of human conduct from which an aristocratic intelligence
is always in large measure shut off. Intelligence cannot o