'With respect to plants as animals, we are wrong in speaking as if the object of life were only the bequeathing of itself. The flower is the end and proper object of the seeds, not the seed of the flower. The reason for the seed is that flowers may be, not the reason of flowers that seeds may be. The flower itself is the creature which the spirit makes; only, in connection with its perfectedness, is placed the giving birth to its successor.' (II, 60.)

Let us, on the background of Howard's brief definitions, try to form a more exact picture of the atmospheric dynamics at work in each of the stages he describes.²

From among the various utterances of Goethe regarding his general conception of the ur-phenomenon, we here select a passage from that part of the historical section of his Theory of Colour where he discusses the method of investigation introduced into science by Bacon. He says:

For Ruskin the true meaning of life in all its stages lay not in the maintenance of physical continuity from generation to generation, but in the ever-renewed, ever more enhanced revelation of the spirit.

Among the three formations of cirrus, cumulus and stratus, the cumulus has a special place as representing in the most actual sense what is meant by the term 'cloud'. The reason is that both cirrus and stratus have characteristics which in one or the other direction tend away from the pure realm of atmospheric cloud-formation. In the stratus, the atmospheric vapour is gathered into a horizontal, relatively arched layer around the earth, and so anticipates the actual water covering below which extends spherically around the earth's centre. Thus the stratus arranges itself in a direction which is already conditioned by the earth's field of gravity. In the language of physics, the stratus forms an equipotential surface in the gravitational field permeating the earth's atmosphere.

'In the range of phenomena all had equal value in Bacon's eyes. For although he himself always points out that one should collect the particulars only to select from them and to arrange them, in order finally to attain to Universals, yet too much privilege is granted to the single facts; and before it becomes possible to attain to simplification and conclusion by means of induction (the very way he recommends), life vanishes and forces get exhausted. He who cannot realize that one instance is often worth a thousand, bearing all within itself; he who proves unable to comprehend and esteem what we called ur-phenomena, will never be in a position to advance anything, either to his own or to others' joy and profit.'

Immediacy of approach to certain essentials of nature as a result of their religious or artistic experience of the sense-world, is the characteristic of two more representatives of British cultural life. They are Luke Howard (1772-1864) and John Ruskin (1819-1900), both true readers in the book of nature. Like those discussed in the previous chapter they can be of especial help to us in our attempt to establish an up-to-date method of apprehending nature's phenomena through reading them.

He was never for a moment in doubt regarding the inevitable effect of such an evolutionary theory as Darwin's on the general social attitude of humanity. Men would be led, he realized, to see themselves as the accidental products of an animal nature based on the struggle for existence and the preservation of the species. Enough has been said to stamp Ruskin as a reader in the book of nature, capable of deciphering the signature of the spirit in the phenomena of the sense-world.

As the exact opposite of this we have the cirrus. If in the stratus the form ceases to consist of distinct particulars, because the entire cloud-mass runs together into a single layer, in the cirrus the form begins to vanish before our eyes, because it dissolves into the surrounding atmospheric space. In the cirrus there is present a tendency to expand; in the stratus to contract.

What Goethe says here calls for the following comparison. We can say that nature seen through Bacon's eyes appears as if painted on a two-dimensional surface, so that all its facts are seen alongside each other at exactly the same distance from the observer. Goethe, on the other hand, ascribed to the human spirit the power of seeing the phenomenal world in all its three-dimensional multiplicity; that is, of seeing it in perspective and distinguishing between foreground and background.⁴ Things in the foreground he called ur-phenomena. Here the idea creatively determining the relevant field of facts comes to its purest expression. The sole task of the investigator of nature, he considered, was to seek for the ur-phenomena and to bring all other phenomena into relation with them; and in the fulfilment of this task he saw the means of fully satisfying the human mind's need to theorize. He expressed this in the words, 'Every fact is itself already theory'. In Goethe's meteorological studies we have a lucid example of how he sought and found the relevant ur-phenomenon. It is the breathing-process of the earth as shown by the variations of barometric pressure.