foreign language, and understanding the meaning of them; and d. the
distinction of Socrates himself between 'having' and 'possessing'
knowledge, in which the answer to the whole discussion appears to be
contained.

...

There is a difference between ancient and modern psychology, and we have a
difficulty in explaining one in the terms of the other. To us the inward
and outward sense and the inward and outward worlds of which they are the
organs are parted by a wall, and appear as if they could never be
confounded. The mind is endued with faculties, habits, instincts, and a
personality or consciousness in which they are bound together. Over
against these are placed forms, colours, external bodies coming into
contact with our own body. We speak of a subject which is ourselves, of an
object which is all the rest. These are separable in thought, but united
in any act of sensation, reflection, or volition. As there are various
degrees in which the mind may enter into or be abstracted from the
operations of sense, so there are various points at which this separation
or union may be supposed to occur. And within the sphere of mind the
analogy of sense reappears; and we distinguish not only external objects,
but objects of will and of knowledge which we contrast with them. These
again are comprehended in a higher object, which reunites with the subject.
A multitude of abstractions are created by the efforts of successive
thinkers which become logical determinations; and they have to be arranged
in order, before the scheme of thought is complete. The framework of the
human intellect is not the peculium of an individual, but the joint work of
many who are of all ages and countries. What we are in mind is due, not
merely to our physical, but to our mental antecedents which we trace in
history, and more especially in the history of philosophy. Nor can mental