me as being a word with a delusive air of being solid and full, when it
is really hollow with no content whatever. I am persuaded that knowing
is the relation of a conscious being to something not itself, that the
thing known is defined as a system of parts and aspects and
relationships, that knowledge is comprehension, and so that only finite
things can know or be known. When you talk of a being of infinite
extension and infinite duration, omniscient and omnipotent and perfect,
you seem to me to be talking in negatives of nothing whatever.


1.8. LOGIC STATIC AND LIFE KINETIC.

There is another infirmity of the mind to which my attention has been
called by an able paper read this spring to the Cambridge Moral Science
Club by my friend Miss Amber Reeves. In this she has developed a
suggestion of Mr. F.C.S. Schiller's. The current syllogistic logic rests
on the assumption that either A is B or it is not B. The practical
reality, she contends, is that nothing is permanent; A is always
becoming more or less B or ceasing to be more or less B. But it would
seem the human mind cannot manage with that. It has to hold a thing
still for a moment before it can think it. It arrests the present moment
for its struggle as Joshua stopped the sun. It cannot contemplate things
continuously, and so it has to resort to a series of static snapshots.
It has to kill motion in order to study it, as a naturalist kills and
pins out a butterfly in order to study life.

You see the mind is really pigeon-holed and discontinuous in two
respects, in respect to time and in respect to classification; whereas
one has a strong persuasion that the world of fact is unbounded or
continuous.