he admits that they are conditions without which the real causes would not operate. But if this be true, these conditions also require investigation, and it will not do to pass them over, or treat them as something which may be taken for granted. Indeed, it is only after we have mastered the nature of the w parts taken in isolation or as externally acting upon each other, that it is safe to go on to recognise that after all they are not isolated, nor is their relation merely, external It is just when analysis has done its work as completely as possible, that we i become clearly conscious that no final account of such a being can be given, till we have discovered the one principle that manifests itself in all its differences, and binds them into one organic whole.
So far I have spoken of organic beings in the narrower sense; but Plato maintains that the same thing is true of all forms of existence, and of the universe itself. He maintains, in other words, that we can never get an ultimate explanation of anything by the method of the physical philosophers. For all i things, so far as they are independent realities, are in a sense organic, i.e. they are systematic wholes, in which we have to explain the difference from the unity and not the unity from the difference, the parts from the whole, not the whole from the parts. Even in. mathematics, we cannot explain the unity—say 'of a geometrical figure—by a synthesis of parts which i i i i 1 1 1 >
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