ting
that all knowledge is imperfect, it calls its own verity into question.
If all truth is relative, then this at least is absolutely true.

It has also been noted that all such words as incomprehensible,
unconditioned, infinite, unknowable, are in their nature privatives,
they are not a thought but are only one element of a thought. As has
been shown in the first chapter, every thought is made up of a positive
and a privative, and it is absurd and unnatural to separate the one from
the other. The concept man, regarded as a division of the higher concept
animal, is made up of man and not-man. In so far as other animals are
included under the term "not-man" they do not come into intelligent
cognition; but that does not mean that they cannot do so. So "the
unconditioned" is really a part of the thought of "the conditioned," the
"unknowable" a part of the "knowable," the "infinite" a part of the
thought of the "finite." Under material images these privatives, as
such, cannot be expressed; but in pure thought which deals with symbols
and types alone, they can be.

But if the abstract laws of thought themselves are confined in the
limits of one kind of intelligence, then we cannot take an appeal to
them to attack this sophism. Therefore on maintaining their integrity
the discussion must finally rest. This has been fully recognized by
thinkers, one of whom has not long since earnestly called attention to
"the urgent necessity of fathoming the psychical mechanism on which
rests all our intellectual life."[101-1]

In this endeavor the attempt has been made to show that the logical laws
are derived in accordance with the general theory of evolution from the
natural or material laws of thinking. These, as I have previously
remarked, are those of the association of ideas, and come under the
general heads of contiguity and similarity. Such combinations are
independent of the aim of the logical laws, which is _correct_ thinking.
A German writer, Dr. Windelband, has therefore argued that as
experience, strengthened by hereditary transmission, continued to show
that the particular combinations which are in accord with what we call
the laws of thought furnished the best, that is, the most useful
results, they were adopted in preference to others and finally assumed
as the criteria of truth.

Of course it follows from this that as these laws are merely the outcome
of human experience they can have no validity outside of it.
Conse