Page:Journal of Speculative Philosophy Volume 17.djvu/65

56 particular individual or personal constitution, such universality in the religious-moral foundations of consciousness, we shall also point out the same for the general and common understanding, or reflection, of man in the categories which condition all intellectual consciousness and all rational perception. On the other hand, we find that Kant, who does not touch the personal matter at all, and moves solely in the region of universality and abstraction, looks upon the categories only as subjective determinations, and thus repudiates an objective knowing, as not given to man. In doing this he takes these categories, it is true, not from the universally accessible nature of consciousness and thinking, but from the traditionary, artificial schematism of psychology and logic, and hence they can claim no universal validity in his super-artificial presentation. He goes no further than their historical existence, and does not consider at all their natural organization and life-movement. But this result cannot satisfy us at all; it is, on the contrary, as compared with empiricism, the other extreme; and this empiricism, which, in its lack of science and untruth, lifts up its head every day more boldly and prefers every day more tyrannical claims, can be considered truly beaten only when we shall be fortunate enough to find in the two extremes of criticism and empiricism the happy mean, and discover in the all-determining subjectivity, at the same time, the paths and transitions that lead to the objective being of things. Thus, true science must in the end show itself to be the higher and in itself existing unity of criticism and empiricism.

— KNOWLEDGE AND THE RELATIVITY OF FEELING. BY JOHN DEWEY. The doctrine of the Relativity of knowledge is one of the most characteristic theories of modern thought. To many, indeed, it seems the sum of all modern wisdom. That we cannot know Being, but must confine ourselves to sequences among phenomena — this appears to many the greatest achievement of thought: a discovery whose full meaning it was reserved for the Nineteenth