investigation at a distance, with such interval as would be sufficient for
the contemplation of a picture; in short, move round the object instead of
entering boldly into it. But these proceedings lead to what I shall term
analysis by concepts; that is to say, the attempt to resolve all reality
into general ideas.

What are concepts and abstract ideas really, but distant and simplified
views, species of model drawings, giving only a few summary features of
their object, which vary according to direction and angle? By means of
them we claim to determine the object from outside, as if, in order to know
it, it were sufficient to enclose it in a system of logical sides and
angles.

And perhaps in this way we do really grasp it, perhaps we do establish its
precise description, but we do not penetrate it.

Concepts translate relations resulting from comparisons by which each
object is finally expressed as a function of what it is not. They
dismember it, divide it up piece by piece, and mount it in various frames.
They lay hold of it only by ends and corners, by resemblances and
differences. Is not that obviously what is done by the converting theories
which explain the soul by the body, life by matter, quality by movements,
space itself by pure number? Is not that what is done generally by all
criticisms, all doctrines which connect one idea to another, or to a group
of other ideas?

In this way we reach only the surface of things, the reciprocal contacts,
mutual intersections, and parts common, but not the organic unity nor the
inner essence.