History is the way in which we conceive the world sub specie praeteritorum: its differentia is the attempt to organize the whole world of experience … - R. G. Collingwood

We can now return to the distinction between language and symbolism. A symbol is language and yet not language. A mathematical or logical or any other kind of symbol is invented to serve a purpose purely scientific; it is supposed to have no emotional expressiveness whatever. But when once a particular symbolism has been taken into use and mastered, it reacquires the emotional expressiveness of language proper. Every mathematician knows this. At the same time, the emotions which mathematicians find expressed in their symbols are not emotions in general, they are the peculiar emotions belonging to mathematical thinking.

as if any one but a fool imagined that he could compress a thing like art or religion or science into an epigram which could be lifted from its context and, so lifted, continue to make sense. Giving and collecting definitions is not philosophy but a parlour game. The writer's definition of religion (as of art and so forth) is coextensive with this entire book, and will nowhere be found in smaller compass. Nor will it be found in its completeness there; for no book is wholly self-explanatory, but solicits the co-operation of a reasonably thoughtful and instructed reader. Religion,

I have already said that a thing which 'exists in a person's head' and nowhere else is alternatively called an imaginary thing. The actual making of the tune is therefore alternatively called the making of an imaginary tune. This is a case of creation, just as much as the making of a plan or a disturbance, and for the same reasons, which it would be tedious to repeat. Hence the making of a tune is an instance of imaginative creation. The same applies to the making of a poem, or a picture, or any other work of art.