The Positive Outcome of Philosophy Part 13

Now we recognize not only that reason and truth are connected with the world, but also that the universe is the supreme reason and truth, is that being which religion and philosophy have long been looking for, the most perfect being, which Plato called the true, good and beautiful, Kant G.o.d, freedom, and immortality, and Hegel the absolute.

If he is an atheist who denies that perfection can be found in any individual, then I am an atheist. And if he is a believer in G.o.d who has the faith in the "most perfect being" with which not alone the theologists, but also Cartesius and Spinoza have occupied themselves so much, then I am one of the true children of G.o.d.

The abuse of sublime feelings and exalted ideas has filled many hearts with disgust, so that they care no longer for any unctuous sermons. The mere flavor of religion is odious to them. Nevertheless I a.s.sure you that we shall never get rid of idol wors.h.i.+p, unless we understand the supreme being, reason or truth, in its true nature.

"Understand" is a mysterious word. To bring light into the mystery of understanding by a clear theory of understanding, is an integral part of the science of thought, of logic.

Permit me to compare the faculty of understanding with a photographic apparatus, by the help of which you strive to obtain a picture of the cosmic truth. Then you will see at a glance that in this way we can obtain but a dim picture of the whole. The object appears boundless, too infinitely great and sublime to permit of copying. And yet we can approach it. Although we cannot get a true picture of universal truth, yet we can obtain clear pictures of individual truths, in other words, we can picture the infinite in its parts. By the help of your intellect, you can grasp the infinite by means of limitation.

Absolute truth appears to us in relative phenomena. The perfect being is composed of imperfect parts. A "wise man of Gotham" may regard this as a senseless contradiction. But we can separate the arms, legs, head, and trunk from one another, and so separated they will be mere parts of a corpse, while connected they certainly possess the chance of vitality.

Life is composed of the dead, the most perfect being is composed of imperfect parts. In the universal truth everything is contained. It is the perfect being, it includes the whole existence, even the imperfect.

The false, the ugly, the evil, the nasty are involved in the true, the good, the beautiful. The universal existence is the absolute truth, the whole is composed of relativities, of parts, of phenomena. Our understanding, our instrument of thought, is likewise an imperfect part of the perfect being. Our intellect produces only a dim, imperfect picture of the absolute, but it reproduces true pictures of its parts, although pictures only.

There are good and bad, adequate and inadequate, true and false thoughts and understanding. But there are no absolutely true thoughts. All our conceptions and ideas are imperfect pictures of the most perfect being which is inexhaustible in great things as in small things, as a whole and in parts. Every part of nature is a natural part of the infinite.

I repeat: All parts or things of this world have, apart from their imperfect nature as parts, also the world nature of the absolute being.

They are imperfect perfections. Our intellect is no exception. The human mind is the only mind having the name of reason, and is the most perfect reason which can possibly exist. In the same way, the water of this earth is the non plus ultra of all water. The belief in another and different mind, in a monster mind, belongs to the same transcendental category as the belief in a celestial river without the nature of water flowing around the castle of Zion. Even the most perfect mind is nothing else, and cannot be anything else, but an imperfect part of the absolute world being.

The first thing a student of correct thought has to learn is to distinguish true thought from false thought, and for this purpose he must know above all that distinction must not be exaggerated. All differences can only be relative. The bad and the good pictures belong to the same family, and all families finally belong to the absolute, are individuals of the universe.

For the purpose of distinguis.h.i.+ng true thoughts from false, it should be remembered that the true thought is only a part of the truth, a part which does not exaggerate its own importance, but subordinates itself to the absolute.

The following ill.u.s.tration may explain this. Although astronomy teaches that the earth revolves daily around its axis and that the sun is standing still, it nevertheless knows that the fixed state of the sun is only a relative truth, so that from a higher point of view both the earth and the sun are revolving. The consciousness of its relative truth alone makes the statement of the sun's standstill true. Again, when the farmer sees that the earth is fixed and that the sun is moving every day from East to West, he is mistaken only so far as he regards his standpoint as the whole truth, his farmers' knowledge for absolute knowledge. The knowledge of the absolute alone enables you to distinguish correctly between truth and error. Whoever sees the sun turning around the earth with the consciousness that this revolution is but a partial truth is not in error, but sees truly. The knowledge of the absolute truth clears up error and instructs us as to the method of correct thought. This thought makes us apt, humble, and tolerant in judging.

The "wisest of men" was very proud of his modesty in knowing that he knew nothing. His example may well be recommended to-day. Although we have learned a great deal, we know very little compared to the inexhaustible fountain of all wisdom, good mother nature. We learn every day, but we never learn all there is to learn. What was to the credit of Socrates, was his firm faith in the truth, his conviction of its existence, and his faith in the mission of the human intellect to search for truth.

On the contrary, the sophists confused and disputed everything. They frivolously flouted all truth and research. This same frivolousness now relies upon Kant who, misled by the prejudice of his time, removed truth to a transcendental world and therefore deprecatingly called our actual world the "world of phenomena." In distinction from him, our logic teaches that the phenomena of this world without exception are parts of the one truth, and that the true art of understanding consists in studying the parts.

The doctrine of the sophists to the effect that everything may be denied and disputed has a certain similarity with ours in that we declare that the universe is the truth and all parts of it true parts, that smoke and fog, reason and imagination, dreams and realities, subject and object, are true parts of the world. They are not the whole truth, but still true. For this reason it is well to call your attention to the difference between the sophistical and the logical method of thought.

The contemporaries of Socrates are still alive to-day. They are teaching in the name of G.o.d and believe in nothing, while to us truth, every day naked and sober truth, is sacred.

THIRTEENTH LETTER

In his "Three Books On The Soul," Aristotle discussed at length the question whether the human soul has five senses or one. The commentator, J. H. von Kirchmann, the publisher of the "Philosophical Library,"

remarks in his footnote 172 that man has six senses. He divides feeling into pure and active feeling. According to this, the phrase of the five senses belongs to the old iron the same as that of the four elements.

Now neither you, nor I, nor any reader should worry about the question whether all sensation may be summed up in the one sense of feeling, whether there are five senses according to Aristotle, or six according to Kirchmann, or whether there is even a seventh sense for the transcendental, the organ of which, as some optimists hope, will gradually be developed with the growing perfection of man. We are concerned in this matter only so far as it is connected with the cardinal question, whether the world is only one thing or a mere collection of an infinite number of disconnected things; whether the so-called things are independent subjects and objects, or whether they are only predicates of the one world subject.

Looking through the window I see the river, the street, the bridge, houses, and trees. Everything is a thing in itself and yet is connected inseparably with all others. The qualities of the world are regarded by the intellect as subjects; but the intelligent subject should also know that its actions, its distinguis.h.i.+ng and understanding, are formalities, a formal dismemberment of the absolute, which in spite of all division always remains the undivided whole.

In order to master this method of thought, you must understand above all that the things are only so-called things, but are in reality qualities of the universe, in other words, relative things or predicates of the absolute. You will then understand, that our thought has a right to make one thing as well as six of a chair, its back, its seat, and its four legs. You will recognize that the five senses of Aristotle are not an eternal truth, but a cla.s.sification, which is eternally variable.

Distinguis.h.i.+ng means cla.s.sifying.

I know very well that I am making a bold statement here, and that it is not easy to justify it. For this reason you must not expect that I can make my meaning clear in a few sentences. It is not only the general prejudice which prevents this by making a most mysterious and miraculous thing of the intellectual function, but also the fact that this thing is still very obscure, although it has become clearer and clearer in the course of time.

The freethinking pastor Hironymi writes on this point: "The most prominent naturalists of the present, such as Dubois-Reymond, who are at the same time thinkers, admit that they do not know what feeling, life, consciousness, are, and how they arise. And this ignorance is far more valuable for truth and religion than the alleged knowledge. Let us, therefore, continue in the devotion with which we have hitherto admired the universe without understanding it. The higher existence, the consciousness, has not been explained, it has remained a miracle, the only lasting, absolute, miracle."

Thus speaks the preacher who is a know-nothing by nature and makes a business of admiring and wondering, while we are interested in understanding and knowing. We wish to fathom the mystery, and hence I may write still more letters on logic and you may study some more.

I shall try to demonstrate by a trivial example, how it is that understanding or distinguis.h.i.+ng is based on cla.s.sification.

Take it that you awake at early dawn and notice in a corner of your bed room something uncouth and moving which you cannot clearly distinguish.

To know that a phenomenon appears is not enough because the term phenomenon applies to everything, natural and unnatural things, good and evil spirits. Even if you are sufficiently enlightened to know that the thing in question must be something natural, still this explains very little, for the term "nature" again means everything. But you understand or recognize more when you ascertain that the uncouth thing is dead or alive, wall paper or garment, man or animal. You will notice that in this intellectual enlightenment it is simply a matter of cla.s.sification, of the head under which the mystery should be cla.s.sed. To cla.s.sify the phenomena of truth and life, means to understand, to use the intellect, to enlighten the brain.

But we must well consider how far we shall have to go in our cla.s.sification in order to find the place in the system which will fully clarify and determine understanding. Suppose that in the above mentioned case you have ascertained that the motion is due to a cat, then the inquiring faculty of understanding has not yet reached the end of its tether. The next question is then, whether it is your cat or that of your neighbor, whether it is black, white, or grey, young or old. And when you finally recognize that it is your tomcat Peter, you must remember that the subject which understands as well as the object to be recognized, being parts of the absolute, are absolutely and infinitely divisible parts, which are never fully understood and never fully exhausted.

Please remember that in speaking of something uncouth, we are not so much concerned in Peter or Tabby, but in the intellect which we desire to understand so that we may make a correct use of it. And I refer to it as uncouth merely because its understanding is beset with so many difficulties. When I compared it in the preceding letter with a photographic apparatus which should furnish us with pictures, and in likening it now to an instrument designed to distinguish things by cla.s.sification, I warn you not to be confused thereby. Cla.s.sification is most essential as a means of producing intellectual pictures. In this connection I emphasize once more that the faculty of understanding, the same as other things, is not independent by itself, but can accomplish something only in the universal interconnection. The understanding that the phenomenon quoted above belongs to the category of tomcats, and more especially into the column labeled Peter, would not be any understanding at all, if you had not become previously acquainted with the mouse-devouring race and individual in question. Only in connection with your previous experience is the understanding that this tomcat and the uncouth motion are one and the same thing, or belong to the same category, a true understanding.

Ludwig Feuerbach says: A talented writer is recognized by the fact that he a.s.sumes talent on the part of the reader also and does not chew up his subject into minute parts like a petty schoolmaster. On the other hand, it seems to me that it is possible to a.s.sume too much, and I pursued a schoolmasterly course in this case, because the subject is new to you and still leaves plenty of room for reflection.

I wanted to show by a commonplace example what I mean by insight and understanding and how by means of it the unknown and uncouth becomes known and familiar. True, the understanding in this case was illumined by previous experience, while you are after new knowledge. You want to know how enlightenment arises in order to acquire new insight. Now, all novelty has the dialectic quality of being at the same time something antiquated. New understanding can be acquired only by the help of old understanding. In other words, old and new understanding, which I define here as the faculty of cla.s.sification, have their existence only in the total interdependence of the universal existence.

You must discard the old prejudice that knowledge can be collected like cents. Although this is well enough, it does not suffice for the purpose of logical thinking. One science belongs to another, and all of them together belong to one cla.s.s with the entire universe. It will be apparent to you, then, that at the beginning of your young days your knowledge has not sprouted all at once, but has come out of the unknown.

And what is true of you, is true of the whole human race. In its cradle it was without intellect. It had, indeed, the germ. But do not beasts, worms, and sensitive plants have that also? In short, the light of perception and understanding is nothing new in the radical sense of the word, but connected with the old and with the world in general, and of the same kind. All our knowledge must be connected and combined into one understanding, one system, one realm, and this is the realm of reality, of truth, of life.

Systematic cla.s.sification is the task of logic. The first requirement for this purpose is the awakened consciousness of the indivisibility of the universe, of its universal unity. This consciousness is, in other words, at the same time the recognition of the merely formal significance of all scientific cla.s.sification.

The unity of the universe is true, and is the sole and innate truth.

That this sole world truth is full of differences, is just as absolutely different as absolutely the same, does no more contradict a reasonable unity and equality than there is any contradiction in the fact that the various owls have different faces and still the same owl face.

Aristotle divided the sense into five parts, anthropologists the race of man into five races, natural philosophers the s.p.a.ce into three dimensions. It is now a question of showing to you that such a division, however true and just, is nevertheless far from being truth and justice, but is merely cla.s.sification. The fundamental requirement of logic is to designate scientific cla.s.sifications as that which they are, viz., mental operations. It is the business of the intellect to make cla.s.sifications. That is its characteristic quality and does not contradict the indivisible truth in the least.

Old wiseacres teach that a reasonable man must not contradict himself, and this is a wise, though very narrow, lesson. Hegel maintains that everything in the world is reasonable, hence the contradictions are also. Under this conservative exterior there is hidden a very revolutionary perception of which the "destructive" minds take advantage in order to flatly contradict the wiseacres and their stable, dead, disordered order which cannot stand any contradiction.

Reason dissolves all contradictions and opposition into harmony by logical cla.s.sification. "Everything in its own time and place." If it does not wish to be called unreason, reason must rise to the understanding that its opposite is only a formal antagonism. It must know that G.o.d and the world, body and soul, life and death, motion and rest, and whatever else the dualists may distinguish, are two and yet one. Then it becomes clear that the conservatives are the real revolutionaries, because by their senseless adherence to the "good old order" they drive the proletariat to desperation, until it upsets that order. On the other hand, the maligned revolutionaries are conservative, because they subordinate themselves to the world's evolutionary process which was, is, and will be eternal.

The red thread winding through all these letters deals with the following points: The instrument of thought is a thing like all other common things, a part or attribute of the universe. It belongs particularly to the general category of being and is an apparatus which produces a detailed picture of human experience by categorical cla.s.sification or distinction. In order to use this apparatus correctly, one must fully grasp the fact that the world unit is multiform and that all multiformity is a unit.

It is the solution of the riddle of the ancient Eleatic philosophy: How can the one be contained in the many, and the many in one?

FOURTEENTH LETTER

Shoemaking and beet culture are as much sciences as physics, chemistry, and astronomy. Reading, writing, and reckoning are called elementary knowledge, and though I do not deny that they have an elementary value for the culture of the mind, yet I can truly say that I have met well-informed people who could neither read nor write. I wish to indicate by this that there are indeed high and low degrees of knowledge and science, but that such graduations have only a temporary, local, relative, subjective significance, while in the absolute all things are the same.

The scorn with which you may hear some people speak of the night of the absolute in which all cats are grey and all women beautiful Helenas shall not prevent us from repeatedly studying the absolute which I have again and again praised as the main topic of logic. Only remember, please, that you must not have any mystic idea of it. The absolute is the sum total of all that was, is, and will be.

The subjects as well as the objects of all science belong to the absolute, which is commonly called "world."

All other sciences have for their object limited parts, relative matters, while the science of the mind treats of all things, of the infinite. This is a point to which I refer frequently because it tends to make my lessons obscure. I am lecturing on the science of the intellect, but I speak of all things, of the universe, because I am obliged to demonstrate, not the relation of the mind to shoemaking or astronomy, but its general interrelations. I have to make plain its general conduct, and this leads necessarily to the all-embracing generality, to the absolute. We wish to learn the art of thinking, not on this or that subject, but the art of general world thought.

The intellect is a special part, the same as every other scientific or practical object. But it is that part which is not satisfied with piece work, which knows that it itself and all special things are attributes or predicates of the absolute subject, that it itself and all things are universally interrelated.