But more...

But more, we must go on beyond the sphere of the intellectual and reflect upon the interaction between the domain of mind as partially and imperfectly expressed in the intellectual sphere and the forward movement of civilization and of being.

That ultimate realm of being will include basal levels at which knowledge and action are not merely interactive but not conceptually or essentially distinct these levels include the organismic and the social; and it will include the level of, say, the sciences where knowledge predicts and is confirmed by experience within the laboratory.

Knowledge thought is an active phase of experience; even in these non-basal domains thought and action or knowledge and being are not merely necessarily interactive but they do not exist without the other. Action is a tool of, essential to all thought and philosophy either indirectly through appeal to experience or directly by seeking out a course or path of action in interaction with thought.

See Thinkers and Actors In The View From Nowhere [^1986], Thomas Nagel criticizes evolutionary epistemology as follows. The concern of philosophy is with the ultimate, the eternal, the timeless and therefore an epistemology based on the history of knowledge is an unsatisfactory epistemology This seems to be a misreading of how evolution and history might inform or be part of the "timeless discourse" Compare "timeless discourse" to the "absolute space and time" of Newton.

Then the space-time of Einstein is analogous to the timeless discourse as informed by special disciplines: art, religion, science, evolution and of course philosophy's own self-criticism and progress. By embedding discourse in the real it becomes timeless. Earlier, I noted the obligations of intellectual pursuit, of philosophy and of the academic tradition. In various ways an obligation has been, de facto, the justification or founding of the social order. Two approaches to this are as follows.

An approach that may be labeled dogmatic is to regard the social order as definite and given and to seek its justification. An alternative approach is to seek to place the social order within the universal. This approach would be neutral to the distinction between criticism and justification.