Kitabı oku: «History of Modern Philosophy», sayfa 7

There is another way of rationalising experience – namely, the theological hypothesis of a supreme intelligence by which the world was created and is governed with a view to the attainment of some ultimate good. And there is a sort of teleology in Hegel evidently inspired by his religious education. But the two do not mean the same thing. For he places conscious reason not at the beginning but at the end of evolution. The rationality of things is immanent, not transcendent. Purposes somehow work retrospectively so as to determine the course of events towards a good end. That end is self-consciousness – not yours or mine, but the world-spirit's consciousness and possession of itself. And this is reached in four ways: in Art by intuition, in Religion by representation, in Philosophy by conception, in History and Politics by the realisation of righteousness through the agency of the modern State.

Hegel looked on this world and this life of ours as the only world and the only life. When Heine pointed to the starry skies he told the young poet that the stars were a brilliant leprosy on the face of the heavens, and met the appeal for future compensation with the sarcastic observation: "So you expect a trinkgeld for nursing your sick mother and for not poisoning your brother!"

German historians have justly extolled the ingenuity, the subtlety, the originality, the systematising power – unequalled since Aristotle – and the enormous knowledge of their country's chief idealist. But this, after all, amounts to no more than claiming for Hegel that much of what he said is true and that much is new. The vital question is whether what is new is also true – and this is more than they seem prepared to maintain.

Schopenhauer

The leaders of the party known in the fourth and fifth decades of the last century as Young Germany, among whom Heinrich Heine (1797-1856) was the most brilliant and famous, were more or less associated with the Hegelian school. They were, however, what Hegel was not, political revolutionists with a tendency to Socialism; while their religious rationalism, unlike his, was openly proclaimed. The temporary collapse in 1849 of the movement they initiated brought discredit on idealism as represented by Germany's classic philosophers, which also had been seriously damaged by the luminous criticism of Trendelenburg, the neo-Aristotelian professor at Berlin (1802-1872).

At this crisis attention was drawn to the long-neglected writings of Arthur Schopenhauer (1788-1860), which then attained a vogue that they never since have lost. The son of a Hamburg banker and of a literary lady whose novels enjoyed some reputation in their day, he was placed from the beginning in a position of greater material and social independence than usually falls to the lot of German thinkers; and to this, combined with the fact that he failed entirely as a university teacher, it is partly due that he wrote about philosophy not like a pedant, but like a man of the world. At the same time the German professors, resenting the intrusion of an outsider on their privileged domain, were strong enough to prevent the reading public from ever hearing of Schopenhauer's existence until an article in the Westminster Review (April, 1853) astonished Germany by the revelation that she possessed a thinker whom the man in the street could understand.

Schopenhauer found his earliest teachers of philosophy in Plato and Kant. He then attended Fichte's lectures at Berlin. At some uncertain date – probably soon after taking his doctor's degree in 1813 – at the suggestion of an Orientalist he took up the study of the Vedanta system. All these various influences converged to impress him with the belief that the things of sense are a delusive appearance under which a fundamental reality lies concealed. According to Hegel, the reality is reason; but the Romanticists, with Schelling at their head, never accepted his conclusion, thinking of the absolute rather as a blind, unconscious substance; still less could it please Schopenhauer, who sought for the supreme good under the form of happiness conceived as pleasure unalloyed by pain. A gloomy and desponding temperament combined, as in the case of Byron and Rousseau, with passionately sensuous instincts and anti-social habits, debarred him from attaining it. The loss of a large part of his private fortune, and the world's refusal to recognise his genius, completed what natural temperament had begun; and it only remained for the philosophy of the Upanishads to give a theoretic sanction to the resulting state of mind by teaching that all existence is in itself an evil – a position which placed him in still more thoroughgoing antagonism to Hegel.

It will be remembered that Kant's criticism had denied the human mind all knowledge of things in themselves, and that the post-Kantian systems had been so many efforts to get at the Absolute in its despite. But none had stated the question at issue so clearly as Schopenhauer put it, or answered it in such luminous terms. Like theirs, his solution is idealist; but the idealism is constructed on new lines. If we know nothing else, we know ourselves; only it has to be ascertained what exactly we are. Hegel said that the essence of consciousness is reason, and that reason is the very stuff of which the world is made. No, replies Schopenhauer, that is a one-sided scholastic view. Much the most important part of ourselves is not reason, but that very unreasonable thing called will – that aimless, hopeless, infinite, insatiable craving which is the source of all our activity and of all our misery as well. This is the thing-in-itself, the timeless, inextended entity behind all phenomena, come to the consciousness of itself, but also of its utter futility, in man.

The cosmic will presents itself to us objectively under the form of the great natural forces – gravitation, heat, light, electricity, chemical affinity, etc.; then as the organising power of life in vegetables and animals; finally as human self-consciousness and sociability. These, Schopenhauer says, are what is really meant by the Platonic ideas, and they figure in his philosophy as first differentiations of the primordial will, coming between its absolute unity and the individualised objects and events that fill all space and time. It is the function of architecture, plastic art, painting, and poetry to give each of these dynamic ideas, singly or in combination, its adequate interpretation for the æsthetic sense. One art alone brings us a direct revelation of the real world, and that is music. Musical compositions have the power to express not any mere ideal embodiment of the underlying will, but the will itself in all its majesty and unending tragic despair.

Schopenhauer's theory of knowledge is given in the essay by which he obtained his doctor's degree, On the Four-fold Root of the Sufficient Reason. Notwithstanding this rather alarming title, it is a singularly clear and readable work. The standpoint is a simplification of Kant's Critique. The objects of consciousness offer themselves to the thinking, acting subject as grouped presentations in which there is "nothing sudden, nothing single." (1) When a new object appears to us, it must have a cause, physical, physiological, or psychological; and this we call the reason why it becomes. (2) Objects are referred to concepts of more or less generality, according to the logical rules of definition, classification, and inference; that is the reason of their being known. (3) Objects are mathematically determined by their position relatively to other objects in space and time; that is the reason of their being. (4) Practical objects or ends of action are determined by motives; the motive is the reason why one thing rather than another is done.

The last "sufficient reason" takes us to ethics. Schopenhauer agrees with Kant in holding that actions considered as phenomena are strictly determined by motives, so much so that a complete knowledge of a man's character and environment would enable us to predict his whole course of conduct through life. Nevertheless, each man, as a timeless subject, is and knows himself to be free. To reconcile these apparently conflicting positions we must accept Plato's theory that each individual's whole fate has been determined by an ante-natal or transcendental choice for which he always continues responsible. Nevertheless, cases of religious "conversion" and the like prove that the eternal reality of the Will occasionally asserts itself in radical transformations of character and conduct.

In ethics Schopenhauer distinguishes between two ideals which may be called "relative" and "absolute" good. Relative good agrees with the standard of what in England is known as Universalistic Hedonism – the greatest pleasure combined with the least pain for all sensitive beings, each agent counting for no more than one. Personally passionate, selfish, and brutal, Schopenhauer still had a righteous abhorrence of cruelty to animals; whereas Kant had no such feeling. But positive happiness is a delusion, and no humanity can appreciably diminish the amount of pain produced by vital competition – recognised by our philosopher before Darwin – in the world. Therefore Buddhism is right, and the higher morality bids us extirpate the will-to-live altogether by ascetic practices and meditation on the universal vanity of things. Suicide is not allowed, for while annihilating the intelligence it would not exclude some fresh incarnation of the will. And the last dying wish of Schopenhauer was that the end of this life might be the end of all living for him.

Herbart

J. F. Herbart (1776-1841) occupies a peculiar position among German idealists. Like the others, he distinguishes between reality and appearance; and, like Schopenhauer in particular, he altogether rejects Hegel's identification of reality with reason. But, alone among post-Kantian metaphysicians, he is a pluralist. According to him, things-in-themselves, the eternal existents underlying all phenomena, are not one, but many. So far his philosophy is a return to the pre-Kantian system of Wolf and Leibniz; but whereas the monads of Leibniz were credited with an inward principle of evolution carrying them for ever onward through an infinite series of progressive changes, Herbart pushes his metaphysical logic to the length of denying all change and all movement to the eternal entities of which reality is made up.

Herbart is entitled to the credit – whatever it may be worth – of devising a system unlike every other in history; for while Hegel has a predecessor in Heracleitus, his rival combines the Eleatic immobilism with a pluralism that is all his own. It is not, however, on these paradoxes that his reputation rests, but on more solid services as a psychologist and an educationalist. Without any acquaintance, as would seem, with the work doing in Britain, Herbart discarded the old faculty psychology, conceiving mentality as made up of "presentations," among which a constant competition for the field of consciousness is going on; and it is to this view that such terms as "inhibition" and "threshold of consciousness" are due. And the enormous prominence now given to the idea of value in ethics may be traced back to the teaching of a thinker whom he greatly influenced, F. E. Beneke (1798-1854).

Chapter V.
THE HUMANISTS OF THE NINETEENTH CENTURY

The philosophical movement of the nineteenth century, after the collapse of German idealism, has not been dominated by any single master or any single direction to anything like the same extent as its predecessors. But if we are called on to select the dominant note by which all its products have been more or less coloured and characterised, none more impressive than the note of Humanism can be named. As applied to the culture of the Renaissance, humanism meant a tendency to concentrate interest on this world rather than on the next, using classic literature as the best means of understanding what man had been and again might be. At the period on which we are entering human interests again become ascendant; but they assume the widest possible range, claiming for their dominion the whole of experience – all that has ever been done or known or imagined or dreamed or felt. Hegel's inventory, in a sense, embraced all this; but Hegel had a way of packing his trunk that sometimes crushed the contents out of recognition, and a way of opening it that few could understand. Besides, much was left out of the trunk that could ill be spared by mankind.

Aristotle has well said that the soul is in a way everything; and as such its analysis, under the name of psychology, has entered largely into the philosophy of the century. Theory of knowledge, together with logic, has figured copiously in academic courses, with the result of putting what is actually known before the student in a new and interesting light; but with the result also of developing so much pedantry and scepticism as to give many besides dull fools the impression that divine philosophy is both crabbed and harsh.

The French Eclectics

In the two centuries after Descartes France, so great in science, history, and literature, had produced no original philosopher, although general ideas derived from English thought were extensively circulated for the purpose of discrediting the old order in Church and State. When this work had been done with a thoroughness going far beyond the intention of the first reformers a reaction set in, and the demand arose for something more conservative than the so-called sensualism and materialistic atheism of the pre-revolutionary times. A certain originality and speculative disinterestedness must be allowed to Maine de Biran (1766-1824), who, some years after Fichte – but, as would seem, independently of him – referred to man's voluntary activity as a source of à priori knowledge. A greater immediate impression was produced by Royer-Collard (1763-1845), who, as Professor at the Sorbonne in 1811, imported the common-sense spiritualism of Reid (1710-1796) as an antidote to the then reigning theories of Condillac (1715-1780), who, improving on Locke, abolished reflection as a distinct source of our ideas. Then came Victor Cousin (1792-1867), a brilliant rhetorician, and, after Madame de Staël, the first to popularise German philosophy in France. As Professor at the Sorbonne in the last years of the Bourbon monarchy he distinctly taught a pantheistic Absolutism compounded of Schelling and Hegel; but, whether from conviction or opportunism, this was silently withdrawn, and a so-called eclectic philosophy put in its place. According to Cousin, in all countries and all ages, from ancient India to modern Europe, speculation has developed under the four contrasted forms of sensualism, idealism, scepticism, and mysticism. Each is true in what it asserts, false in what it denies, and the right method is to preserve the positive while rejecting the negative elements of all four. But neither the master nor his disciples have ever consistently answered the vital question, what those elements are.

Hamilton and the Philosophy of the Conditioned

Among other valuable contributions to the history of philosophy, Victor Cousin had lectured very agreeably on the philosophy of Kant, accepting the master's arguments for the apriorism of space and time, but rejecting his reduction of them to mere subjective forms as against common sense. He had not gone into Kant's destructive criticism of all metaphysics, and this was now to be turned against him by an unexpected assailant. Sir William Hamilton (1788-1856), afterwards widely celebrated as Professor of Logic and Metaphysics at Edinburgh, began his philosophical career by an essay on "The Philosophy of the Conditioned" in the Edinburgh Review for October, 1829, controverting the Absolutism both of Cousin and of his master, Schelling. The reviewer had acquired some not very accurate knowledge of Kant in Germany ten years before; and he uses this, with other rather flimsy erudition, to establish the principle that to think is to condition, and that therefore the Absolute cannot be thought – cannot be conceived. Hamilton enjoyed the reputation of having read "all that mortal man had ever written about philosophy"; but this evidently did not include Hegel, who certainly had performed the feat declared to be impossible. Thirty years later the philosophy of the conditioned attained a sudden but transient notoriety, thanks to the use made of it by Hamilton's disciple, H. L. Mansel, in his Bampton Lectures on The Limits of Religious Thought (1858). The object of these was to prove that, as we know nothing about Things-in-themselves, nothing told about God in the Bible or the Creeds can be rejected à priori as incredible. As an apology, the book failed utterly, its only effect being to prepare public opinion for the Agnosticism of Herbert Spencer and Huxley.

Auguste Comte

The brilliant audiences that hung spell-bound on the lips of Victor Cousin as he unrolled before them the Infinite, the Finite, and the relation between the two, little knew that France's only great philosopher since Descartes was working in obscurity among them. Auguste Comte (1798-1857), the founder of Positivism, belonged to a Catholic and Legitimist family. By profession a mathematical teacher, he fell early under the influence of the celebrated St. Simon, a mystical socialist who exercised a powerful attraction on others besides Comte. The connection lasted four years, when they quarrelled; indeed Comte's character was such as to make permanent co-operation with him impossible, except on terms of absolute agreement with his opinions and submission to his will. At a subsequent period he obtained some fairly well-paid employment at the École Polytechnique, but lost it again owing to the injurious terms in which he spoke of his colleagues. In his later years he lived on a small annuity made up by contributions from his admirers.

Auguste Comte disliked and despised Plato, altogether preferring Aristotle to him as a philosopher; but it is fundamentally as a Platonist, not as an Aristotelian, that he should himself be classed – in this sense, that he valued knowledge above all as the means towards reconstituting society on the basis of an ideal life. And this is the first reason why his philosophy is called positive – to distinguish it as reconstructive from the purely negative thought of the Revolution. The second reason is to distinguish it as dealing with real facts from the figments of theology and the abstractions of metaphysics. Positive science explains natural events neither by the intervention of supernatural beings nor by the mutual relations of hypostasised concepts, but by verifiable laws of succession and resemblance. Turgot was the first to distinguish the theological, metaphysical, and mechanical interpretations as successive stages of a historical evolution (1750); Hume was the first to single out the relations of orderly succession and resemblance as the essential elements of real knowledge (1739); Comte, with the synthetic genius of the nineteenth century, first combined these isolated suggestions with a wealth of other ideas into a vast theory of human progress set out in the fifth and sixth volumes of his Philosophie Positive– the best sketch of universal history ever written.

The positive sciences fall into two great divisions – the concrete, dealing with the actual phenomena as presented in space and time; the abstract, which alone concern philosophy, dealing with their laws. The most important of the abstract sciences is Sociology, claimed by Comte as his own special creation. The study of this demands a previous knowledge of biology, psychology being dismissed as a metaphysical delusion and phrenology put in its place. The science of life presupposes Chemistry, before which comes Physics, presupposing Astronomy, and, as the basis of all, Mathematics, divided into the calculus and geometry. At a later period Morality was placed as a seventh fundamental science at the head of the whole hierarchy.

At a first glance some serious flaws reveal themselves in the imposing logic of this scheme. Astronomy as a concrete science ought to have been excluded from the series, its admission being apparently due to the historical circumstance that the most general laws of physics were ascertained through the study of celestial phenomena. But on the same ground geology can no longer be excluded, as its records led to the recognition of the evolution of life; or should evolution be referred to the concrete sciences of zoology and botany, by parity of reasoning human progress should be treated as a branch of universal history – which, in fact, is what Comte makes it in his fifth and sixth volumes. It would have been better had he also studied social statics on the historical method. As it is, the volume in which the conditions of social equilibrium are supposed to be established contains only one chapter on the subject, and that is very meagre, consisting of some rather superficial observations on family life and the division of labour. No doubt the matter receives a far more thorough discussion in the author's later work, Politique Positive. But this merely embodies his own plan of reorganisation for the society of the future, and therefore should count not as science, but as art.

The Positivist theory of social dynamics is that all branches of knowledge pass through three successive stages already described as the theological, the metaphysical, and the scientific. And this advance is accompanied by a parallel evolution on the governmental side from the military to the industrial régime, with a revolutionary or transitional period answering to metaphysical philosophy. To this scheme it might be objected that the parallelism is merely accidental. A scientific view of nature and a profound knowledge of her laws is no doubt far more conducive to industry than a superstitious view; but it is also more favourable to the successful prosecution of war, which, indeed, always has been an industry like another. Nor, to judge by modern experience, does it look as if a government placed in the hands of a country's chief capitalists – which was what Comte proposed – would be less militant in its general disposition than the parliamentary governments which he condemns as "metaphysical." In fact, it is by theologians and metaphysicians that our modern horror of war has been inspired rather than by scientists.

The great idea of Comte's life, that the positive sciences, philosophically systematised, are destined to supply the basis of a new religion surpassing Catholicism in its social efficacy, seems a delusion really inherited from one of his pet aversions, Plato. It arose from a profound misconception of what Catholicism had done, and a misconception, equally profound, of the means by which its priesthood worked. In spite of Comte's denials, the leverage was got not by appeals to the heart, but by appeals to that future judgment with which the preaching of righteousness and temperance was associated by St. Paul, his supposed precursor in religion, as Aristotle was his precursor in philosophy.

The worship of Humanity, or, as it has been better called, the Service of Man, is a great and inspiring thought. Only it is not a religion, but a metaphysical idea, derived by Comte from the philosophers of the eighteenth century, and by them through imperial Rome from the Humanists and Stoics of ancient Athens.

J. S. Mill

John Stuart Mill (1806-1873) was, like Comte, a Platonist in the sense of valuing knowledge chiefly as an instrument of social reform. He was indeed bred up by his father, James Mill (1773-1836), and by Jeremy Bentham as a prophet of the new Utilitarianism as Comte was, to some extent, trained by St. Simon to substitute a new order for that which the Revolution had destroyed. Mill, however, had been educated on the lines of Greek liberty rather than in the tradition of Roman authority; while both were largely affected by the Romanticism current in their youth. The worship of women, revived from the age of chivalry, entered into the romantic movement; and it may be mentioned in this connection that Mill calls Mrs. Taylor, the lady with whom he fell in love at twenty-four and married eighteen years later, "the inspirer and in part the author of all" that was best in his writings; while Comte refers his religious conversion to Madame Clotilde de Vaux, the object of his adoration in middle life. It seems probable, however, from the little we know of Mrs. Taylor – whom Carlyle credits with "the keenest insight and the royallest volition" – that her influence was the reverse of Clotilde's. If anything, she attached Mill still more firmly to the cause of pure reason.

It has been mentioned how Kant's metaphysical agnosticism was played out by Hamilton against Cousin. A little later Whewell, the Cambridge historian of physical science, imported Kant's theory of necessary truth in opposition to the empiricism of popular English thought, and Kant's Categorical Imperative in still more express contradiction to Bentham's utilitarian morality. Now Mill, educated as he had been on the associationist psychology and in the central line of the English epistemological tradition, rejected the German apriorism as false in itself, while more particularly hating it as, in his opinion, a dangerous enemy to all social progress. For to him what people called their intuitions, whether theoretic or practical, were merely the time-honoured prejudices in which they had been brought up, and the contradictory of which they could not conceive. Comte similarly interpreted the metaphysical stage of thought as the erection into immutable principles of certain abstract ideas whose value – if they had any – was merely relative and provisional. Mill, with his knowledge of history, might have remembered that past thought, beginning with Plato, shows no such connection between intuitionism and immobility or reaction, while such experientialists as Hobbes and Hume have been political Tories. But in his own time the à priori philosophy went hand in hand with conservatism in Church and State, so he set himself to explode it in his System of Logic (1843).

Mill's Logic, the most important English contribution to philosophy since Hume, is based on Hume's theory of knowledge, amended and supplemented by some German and French ideas. It is conceded to Kant that mathematical truths are synthetic, not analytic. It is not contained in the idea of two and two that they make four, nor in the idea of two straight lines that they cannot enclose a space. Such propositions are real additions to our knowledge; but it is only experience that justifies us in accepting them. What constitutes their peculiar certainty is that they can be verified by trial on imagined numbers and lines, without reference to external objects. But by what right we generalise from mental experience to all experience Mill does not explain. Hume's analysis of causation into antecedence and sequence of phenomena is accepted by Mill as it was accepted by Kant; but the law that every change must have a cause is affirmed, in adhesion to Dr. Thomas Brown (1778-1820), with more distinctness than by Hume. As Laplace put it, the whole present state of the universe is a product of its whole preceding state. But we only know this truth by experience; and we can conceive a state of things where phenomena succeed one another by a different law or without any law at all. Mill himself was ready to believe that causation did not obtain at some very remote point of space; though what difference remoteness could make, except we suppose it to be causal – which would be a reassertion of the law – he does not explain; nor yet what warrant we have for assuming that causation holds through all time, or at any future moment of time.

Next to the law of universal causation inductive science rests on the doctrine of natural kinds. The material universe is known to consist of a number of substances – namely, the chemical elements and their combinations, so constituted that a certain set of characteristic properties are invariably associated with an indefinite number of other properties. Thus, if in a strange country a certain mineral answers the usual tests for arsenic, we know that a given dose of it will destroy life; and we are equally certain that if the spectroscopic examination of a new star shows the characteristic lines of iron, a metal possessing all the properties of iron as we find it in our mines is present in that distant luminary. According to Mill, we are justified in drawing that sweeping inference on the strength of a single well-authenticated observation, because we know by innumerable observations on terrestrial substances that natural kinds possessing such index qualities do exist, whereas there is not a single instance of a substance possessing those qualities without the rest.

For Mill, as for Hume, reality means states of consciousness and the relations between them. Matter he defines as a permanent possibility of sensation; mind as a permanent possibility of thought and feeling. But the latter definition is admittedly not satisfactory. For a stream of thoughts and feelings which is proved by memory to have the consciousness of itself seems to be something more than a mere stream. All explanations must end in an ultimate inexplicability. God may be conceived as a series of thoughts and feelings prolonged through eternity; and it is a logically defensible hypothesis that the order of nature was designed by such a being, although the amount of suffering endured by living creatures excludes the notion of a Creator at once beneficent and omnipotent. And if the Darwinian theory were established, the case for a designing intelligence would collapse. Personally Mill believed neither in a God nor in a future life.