it is based on belief in the senses, it is regarded as more, and for a long time to come must be regarded as more — namely, as an explanation.

It has eyes and fingers of its own, it has ocular evidence and palpableness of its own: this operates fascinatingly, persuasively, and CONVINCINGLY upon an age with fundamentally plebeian tastes — in fact, it follows instinctively the canon of truth of eternal popular sensualism. What is clear, what is “explained”? Only that which can be seen and felt — one must pursue every problem thus far. Obversely, however, the charm of the Platonic mode of thought, which was an ARISTOCRATIC mode, consisted precisely in RESISTANCE to obvious sense-evidence — perhaps among men who enjoyed even stronger and more fastidious senses than our contemporaries, but