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120 rustic will be wholly oblivious to any meanings beyond those directly apparent. Some Indians brought to a large city remained stolid at the sight of mechanical wonders of bridge, trolley, and telephone, but were held spellbound by the sight of workmen climbing poles to repair wires. Increase of the store of meanings makes us conscious of new problems, while only through translation of the new perplexities into what is already familiar and plain do we understand or solve these problems. This is the constant spiral movement of knowledge.

Our progress in genuine knowledge always consists in part in the discovery of something not understood in what had previously been taken for granted as plain, obvious, matter-of-course, and in part in the use of meanings that are directly grasped without question, as instruments for getting hold of obscure, doubtful, and perplexing meanings. No object is so familiar, so obvious, so commonplace that it may not unexpectedly present, in a novel situation, some problem, and thus arouse reflection in order to understand it. No object or principle is so strange, peculiar, or remote that it may not be dwelt upon till its meaning becomes familiar—taken in on sight without reflection. We may come to see, perceive, recognize, grasp, seize, lay hold of principles, laws, abstract truths—i.e. to understand their meaning in very immediate fashion. Our intellectual progress consists, as has been said, in a rhythm of direct understanding—technically called apprehension—with indirect, mediated understanding—technically called comprehension.

§ 2. The Process of Acquiring Meanings

The first problem that comes up in connection with direct understanding is how a store of directly apprehen-