[2] As Aristotle says, The brave man stands his ground, yet fearing: (cf. Tolstoi: Siege of Sevastopol). If he does not fear, brave is not the word for him.
[3] Put into Greek, the mere ἐνδέχεται (licet, or forsitan) is taken as equivalent to δύναμαι (possum).
[4] Herbart's Zufällige Ansicht, or contingent aspect.
[5] 'Denkbestimmungen.'
CHAPTER XXXII.
LOGIC OF COMPREHENSION AND IDEALISM: THE NOTION.
The distinction between the psychical or psychological idea and the logical concept has been more than once alluded to. The idea or representation is under psychical form exactly equivalent to the undigested and passively accepted thing to which we give the title of physical or external. It is the ideal, in the sense of the psychical, pendant to the real: and hangs up in the mental view in the same way as the real object to the physical perception. It is in brief the crude object, considered not as existing, but as a state of consciousness—it is a reduplication in inner space of the thing in outer space. If we cannot say it is altogether mythological, we must however note that it is simply a psychical reflex, which has an existence only through abstraction, and is neither more or less than the object apprehended without comprehension.
The concept or notion is more than an image, and less than an image. An idea-image is symbolical of the unanalysed totality of the thing. But the notion is in the first instance due to an analysis, and secondly, a reconstruction of the thing. It takes up the thing in its relations: it thinks it, i. e. it abstracts and mutilates it, and artificially recombines. It implies analysis and synthesis. It produces a sort of manufactured thing: a mental construction. But the construction—as contrasted with the passivity that says first A and then B and a connexion of them—has the traces of subjective or mental violence about it: for violence there is in the act of comprehension. We have however got together in unity what actuality in the process of history let fall asunder, and could only, at the best, show as independent reals held against their will in ubiquitous relations of reciprocity. But the unity in which the individual sets the universal and the particular is an imported unity, which though it gives place and explanation to the elements of reality, seems to impose its synthesis upon reality. So far the concept is subjective only. It is an ample explanation including the facts, but not quite self-explanatory. We conceive, and judge, and reason: but all this is alien to the object.