The Riddle of Philosophy Part 3

The disciple: I should think the one who does it intentionally, for if he meant to, he could also do it correctly.

Socrates: Does it not seem to you that the one who intentionally writes incorrectly knows how to write, but the other one does not?

The disciple: Without doubt.

Socrates: Who now understands more of justice, he who intentionally lies or cheats, or he who does so inadvertently?

Socrates attempts to make clear to the disciple that what matters is to have the right thoughts about virtue. So also what Socrates says about virtue aims at the establishment of confidence in a soul that knows itself through thought experience. The right thoughts about virtue are to be trusted more than all other motivations. Virtue makes man more valuable when he experiences it in thought.

Thus, what the pre-Socratic age strove for becomes manifest in Socrates, that is, the appreciation of what humanity has been given through the awakened thought life. Socrates'

method of teaching is under the influence of this conception.

He approaches man with the presupposition that thought in life is in him; it only needs to be awakened. It is for this reason that he arranges his questions in such a way that the questioned person is stimulated to awaken his own thought life. This is the substance of the Socratic method.

Plato, who was born in Athens in 427 B.C., felt, as a disciple of Socrates, that his master had helped him to consolidate his confidence in the life of thought. What the entire previous development tended to bring into appearance reaches a climax in Plato. This is the conception that in thought life the world spirit reveals itself. The awareness of this conception sheds, to begin with, its light over all of Plato's soul life.

Nothing that man knows through the senses or otherwise has any value as long as the soul has not exposed it to the light of thought. Philosophy becomes for Plato the science of ideas as the world of true being, and the idea is the manifestation of the world spirit through the revelation of thought. The light of the world spirit s.h.i.+nes into the soul of man and reveals itself there in the form of ideas; the human soul, in seizing the idea, unites itself with the force of the world spirit. The world that is spread in s.p.a.ce and time is like the ma.s.s of the ocean water in which the stars are reflected, but what is real is only reflected as idea. Thus, for Plato, the whole world changes into ideas that act upon each other. Their effect in the world is produced through the fact that the ideas are reflected in hyle, the original matter. What we see as the many individual things and events comes to pa.s.s through this reflection. We need not extend knowledge to hyle, the original matter, however, for in it is no truth. We reach truth only if we strip the world picture of everything that is not idea. For Plato, the human soul is living in the idea, but this life is so const.i.tuted that the soul is not a manifestation of its life in the ideas in all its utterances.

Insofar as it is submerged in the life of ideas, it appears as the "rational soul" (thought-bearing soul), and as such, the soul appears to itself when it becomes aware of itself in thought perception. It must also manifest itself in such a way that it appears as the "non-rational soul" (not-thought-bearing soul), As such, it again appears in a twofold way as courage- developing, and as appet.i.tive soul. Thus, Plato seems to distinguish three members or parts in the human soul: The rational soul, the courage-like (or will-exertive) soul and the appet.i.tive soul. We shall, however, describe the spirit of his conceptional approach better if we express it in a different way. According to its nature, the soul is a member of the world of ideas, but it acts in such a way that it adds an activity to its life in reason through its courage life and its appet.i.tive life. In this threefold mode of utterance it appears as earthbound

soul. It descends as a rational soul through physical birth into a terrestrial existence, and with death again enters the world of ideas. Insofar as it is rational soul, it is immortal, for as such it shares with its life the eternal existence of the world of ideas.

Plato's doctrine of the soul emerges as a significant fact in the age of thought perception. The awakened thought directed man's attention toward the soul. A perception of the soul develops in Plato that is entirely the result of thought perception. Thought in Plato has become bold enough not only to point toward the soul but to express what the soul is, as it were, to describe it. What thought has to say about the soul gives it the force to know itself in the eternal. Indeed, thought in the soul even sheds light on the nature of the temporal by expanding its own being beyond this temporal existence. The soul perceives thought. As the soul appears in its terrestrial life, it could not produce in itself the pure form of thought. Where does the thought experience come from if it cannot be developed in the life on earth? It represents a reminiscence of a pre-terrestrial, purely spiritual state of being. Thought has seized the soul in such a way that it is not satisfied by the soul's terrestrial form of existence. It has been revealed to the soul in an earlier state of being (preexistence) in the spirit world (world of ideas) and the soul recalls it during its terrestrial existence through the reminiscence of the life it has spent in the spirit.

What Plato has to say about the moral life follows from this soul conception. The soul is moral if it so arranges life that it exerts itself to the largest possible measure as rational soul.

Wisdom is the virtue that stems from the rational soul; it enn.o.bles human life. Fort.i.tude is the virtue of the will- exertive soul; Temperance is that of the appet.i.tive soul. These virtues come to pa.s.s when the rational soul becomes the ruler over the other manifestations of the soul. When all three

virtues harmoniously act together, there emerges what Plato calls, Justice, the direction toward the Good, Dikaiosyne.

Plato's disciple, Aristotle (born 384 B.C. in Stageira, Thracia, died 321 B.C.), together with his teacher, represents a climax in Greek thinking. With him the process of the absorption of thought life into the world conception has been completed and come to rest. Thought takes its rightful possession of its function to comprehend, out of its own resources, the being and events of the world. Plato still uses his conceptual imagination to bring thought to its rightful authority and to lead it into the world of ideas. With Aristotle, this authority has become a matter of course. It is now a question of confirming it everywhere in the various fields of knowledge.

Aristotle understands how to use thought as a tool that penetrates into the essence of things. For Plato, it had been the task to overcome the thing or being of the external world.

When it has been overcome, the soul carries in itself the idea of which the external being had only been overshadowed, but which had been foreign to it, hovering over it in a spiritual world of truth. Aristotle intends to submerge into the beings and events, and what the soul finds in this submersion, it accepts as the essence of the thing itself. The soul feels as if it had only lifted this essence out of the thing and as if it had brought this essence for its own consumption into the thought form in order to be able to carry it in itself as a reminder of the thing. To Aristotle's mind, the ideas are in the things and events. They are the side of the things through which these things have a foundation of their own in the underlying material, matter (hyle).

Plato, like Aristotle, lets his conception of the soul shed its light on his entire world conception. In both thinkers we describe the fundamental const.i.tution of their philosophy as a whole if we succeed in determining the basic characteristics of their soul conceptions. To be sure, for both of them many

detailed studies would have to be considered that cannot be attempted in this sketch. But the direction their mode of conception took is, for both, indicated in their soul conceptions.

Plato is concerned with what lives in the soul and, as such, shares in the spirit world. What is important for Aristotle is the question of how the soul presents itself for man in his own knowledge. As it does with other things, the soul must also submerge into itself in order to find what const.i.tutes its own essence. The idea, which, according to Aristotle, man finds in a thing outside his soul, is the essence of the thing, but the soul has brought this essence into the form of an idea in order to have it for itself. The idea does not have its reality in the cognitive soul but in the external thing in connection with its material (hyle). If the soul submerges into itself, however, it finds the idea as such in reality. The soul in this sense is idea, but active idea, an ent.i.ty exerting action, and it behaves also in the life of man as such an active ent.i.ty. In the process of germination of man it lays hold upon material existence.

While idea and matter const.i.tute an inseparable unity in an external thing, this is not the case with the human soul and its body. Here the independent human soul seizes upon the corporeal part, renders the idea ineffective that has been active in the body before and inserts itself in its place. In Aristotle's view, a soul-like principle is active already in the bodily element with which the human soul unites itself, for he sees also in the bodies of the plants and of animals, soul-like ent.i.ties of a subordinate kind at work. A body that carries in itself the soul elements of the plant and animal is, as it were, fructified by the human soul. Thus, for the terrestrial man, a body-soul ent.i.ty is linked up with a spirit-soul ent.i.ty. The spirit-soul ent.i.ty suppresses the independent activity of the body-soul element during the earth life of man and uses the body-soul ent.i.ty as an instrument. Five soul manifestations

come into being through this process. These, in Aristotle, appear as five members of the soul: The plant-like soul (threptikon), the sentient soul (aisthetikon), the desire- developing soul (orektikon), the will-exerting soul (kinetikon) and the spirit-soul (dianoetikon). Man is spiritual soul through what belongs to the spiritual world and what, in the process of germination, links itself up with the body-soul ent.i.ty. The other members of the soul come into being as the spiritual soul unfolds itself in the body and thereby leads its earth life.

With Aristotle's focus on a spiritual soul the perspective toward a spiritual world in general is naturally given. The world picture of Aristotle stands before our contemplative eye in such a way that we see below the life of things and events, thus presenting matter and idea; the higher we lift our eye, the more we see vanish whatever bears a material character.

Pure spiritual essence appears, representing itself to man as idea, that is, the sphere of the world in which deity as pure spirituality that moves everything has its being. The spiritual soul of man belongs to this world sphere; before it is united with a body-soul ent.i.ty, it does not exist as an individual being but only as a part of the world spirit. Through this connection it acquires its individual existence separated from the world spirit and continues to live after the separation from the body as a spiritual being. Thus, the individual soul ent.i.ty has its beginning with the human earthly life and then lives on as immortal. A preexistence of the soul before earth life is a.s.sumed by Plato but not by Aristotle. The denial of the soul's preexistence is as natural to Aristotle, who has the idea exist in the thing, as the opposite view is natural to Plato, who conceives of the idea as hovering over the thing. Aristotle finds the idea in the thing, and the soul acquires in its body what it is to be in the spirit world as an individuality.

Aristotle is the thinker who has brought thought to the point

where it unfolds to a world conception through its contact with the essence of the world. The age before Aristotle led to the experience of thought; Aristotle seizes the thoughts and applies them to whatever he finds in the world. The natural way, peculiar to Aristotle, in which he lives in thought as a matter of course, leads him also to investigate logic, the laws of thought itself. Such a science could only come into being after the awakened thought had reached a stage of great maturity and of such a harmonious relations.h.i.+p to the things of the outer world as we find it in Aristotle.

Compared with Aristotle, the other thinkers of antiquity who appear as his contemporaries or as his successors seem to be of much less significance. They give the impression that their abilities lack a certain energy that prevents them from attaining the stage of insight Aristotle had reached. One gets the feeling that they disagree with him because they are stating opinions about things they do not understand as well as he. One is inclined to explain their views by pointing to the deficiency that led them to utter opinions that have already been disproved essentially in Aristotle's work.

To begin with, one can receive such an impression from the Stoics and the Epicureans. Zeno of Kition (342 270 B.C.), Kleanthes (born 200 B.C.), Chrysippus (282 209 B.C.), and others belong to the Stoics, whose name was derived from the Hall of Columns in Athens, the Stoa. They accept what appears reasonable to them in earlier world conceptions, but they are mainly concerned with finding out what man's position is in the world by contemplation of it. They want to base on this, their decision as to how to arrange life in such a way that it is in agreement with the world order, and also in such a way that man can unfold his life in this world order according to his own nature. According to them, man dulls his natural being through desire, pa.s.sion and covetousness.

Through equanimity and freedom from desire, he feels best

what he is meant to be and what he can be. The ideal man is the "sage" who does not hamper the process of the inner development of the human being by any vice.

As the thinkers before Aristotle were striving to obtain the knowledge that, after him, becomes accessible to man through the ability to perceive thoughts in the full consciousness of his soul, with the Stoics, reflection concentrates on the question as to what man is to do in order to express his nature as a human being in the best way.

Epicurus (born 324 B.C., died 270 B.C.) developed in his own way the elements that had already been latent in the earlier atomistic thinkers. He builds a view of life on this foundation that can be considered to be an answer to the question: As the human soul emerges as the blossom of world processes, how is it to live in order to shape its separate existence, its self- dependence in accordance with thinking guided by reason?

Epicurus could answer this question only by a method that considered life only between birth and death, for nothing else can, with perfect intellectual honesty, be derived from the atomistic world conception. The fact of pain must appear to such a conception as a peculiar enigma of life. For pain is one of those facts that drive the soul out of the consciousness of its unity with the things of the world. One can consider the motion of the stars and the fall of rain to be like the motion of one's own hand, as was done in the world conception of more remote antiquity. That is to say, one can feel in both kinds of events the same uniform spirit-soul reality. The fact that events can produce pain in man but cannot do so in the external world, however, drives the soul to the recognition of its own special nature.

A doctrine of virtues, which, like the one of Epicurus, endeavors to live in harmony with world reason, can, as may easily be conceived, appreciate an ideal of life that leads to the

avoidance of pain and displeasure. Thus, everything that does away with displeasure becomes the highest Epicurean life value.

This view of life found numerous followers in later antiquity, especially among Roman gentlemen of cultural aspiration.

The Roman poet, T. Lucretius Carus (95 52 B.C.), has expressed it in perfect artistic form in his poem, De Rerum Natura.

The process of perceiving thoughts leads the soul to the recognition of its own being, but it can also occur that the soul feels powerless to deepen its thought experience sufficiently to find a connection with the grounds of the world through this experience. The soul then finds itself torn loose from these grounds through its own thinking. It feels that thinking contains its own being, but it does not find a way to recognize in its thought life anything but its own statement. The soul can then only surrender to a complete renunciation of any kind of true knowledge. Pyrrho (360 270 B.C.) and his followers, whose philosophical belief is called scepticism, were in such a situation. Scepticism, the philosophy of doubt, attributes no other power to the thought experience than the formation of human opinions about the world. Whether or not these opinions have any significance for the world outside man is a question about which it is unwilling to make a decision.

In a certain sense, one can see a well-rounded picture in the series of Greek thinkers. One will have to admit, of course, that such an attempt to connect the views of the individual thinkers only too easily brings out irrelevant aspects of secondary significance. What remains most important is still the contemplation of the individual personalities and the impressions one can gain concerning the fact of how, in these personalities, the general human element is brought to manifestation in special cases. One can observe a process in

this line of Greek thinkers that can be called the birth, growth and life of thought: in the pre-Socratic thinkers, the prelude; in Socrates, Plato and Aristotle, the culmination; after them, a decline and a kind of dissolution of thought life.

Whoever contemplates this development can arrive at the question as to whether thought life really has the power to give everything to the soul toward which it has led it by bringing it to the complete consciousness of itself. For the unbiased observer, Greek thought life has an element that makes it appear "perfect" in the best sense of the word. It is as if the energy of thought in the Greek thinkers had worked out everything that it contains in itself. Whoever judges differently will notice on closer inspection that somewhere in his judgment an error is involved. Later world conceptions have produced accomplishments through other forces of the soul.

Of the later thoughts as such, it can always be shown that with respect to their real thought content they can already be found in some earlier Greek thinker. What can be thought and how one can doubt about thinking and knowledge, all enters the field of consciousness in Greek civilization, and in the manifestation of thought the soul takes possession of its own being.

Has Greek thought life, however, shown the soul that it has the power to supply it with everything that it has stimulated in it? The philosophical current called Neo-Platonism, which in a way forms an aftermath of Greek thought life, was confronted with this question. Plotinus (205 270 A.D.) was its chief representative. Philo, who lived at the beginning of the Christian era in Alexandria, could be considered a forerunner of this movement. He does not base his effort to construct a world conception on the creative energy of thought. Rather, he applies thought in order to understand the revelation of the Old Testament. He interprets what is told in this doc.u.ment as fact in an intellectual, allegorical manner. For him, the

accounts of the Old Testament turn into symbols for soul events to which he attempts to gain access intellectually.

Plotinus does not regard thought experience as something that embraces the soul in its full life. Behind thought life another life of the soul must lie, a soul life that would be concealed rather than revealed by the action of thought. The soul must overcome the life in thought, must extinguish it in itself and only after this extinction can it arrive at a form of experience that unites it with the origin of the world. Thought leads the soul to itself; now it must seize something in itself that will again lead it out of the realm into which thought has brought it. What Plotinus strives for is an illumination that begins in the soul after it has left the realm to which it has been carried by thought. In this way he expects to rise up to a world being that does not enter into thought life. World reason, therefore, toward which Plato and Aristotle strive, is not, according to Plotinus, the last reality at which the soul arrives. It is rather the outgrowth of a still higher reality that lies beyond all thinking. From this reality beyond all thought, which cannot be compared with anything that could be a possible object of thought, all world processes emanate.

Thought, as it could manifest itself in Greek spiritual life, has, as it were, gone through a complete revolution and thereby all possible relations.h.i.+ps of man to thought seem to be exhausted. Plotinus looks for sources other than those given in thought revelation. He leaves the continuing evolution of thought life and enters the realm of mysticism. It is not intended to give a description of the development of mysticism here, but only the development of thought life and what has its origin in this process is to be outlined. There are, however, at various points in the spiritual development of mankind connections between intellectual world conceptions and mysticism. We find such a point of contact in Plotinus.

His soul life is not ruled only by thinking. He has a mystical

experience that presents an inner awareness without the presence of thoughts in his soul. In this experience he finds his soul united with the world foundation. His way of presenting the connection of the world with its ground, however, is to be expressed in thoughts. The reality beyond thought is the most perfect; what proceeds from it is less perfect. In this way, the process continues down into the visible world, the most imperfect. Man finds himself in this world of imperfection. Through the act of perfecting his soul, he is to cast off what the world in which he finds himself can give him, and is thus to find a path of development through which he becomes a being that is of one accord with the perfect origin.

We see a personality in Plotinus who feels the impossibility to continue Greek thought life. He cannot find anything that would grow as a further branch of world conception out of thought itself. If one looks for the sense in which the evolution of philosophy proceeds, one is justified in saying that the formation of picture conception has turned into that of thought conceptions. In a similar way, the production of thought conception must change again into something else, but the evolution of the world conception is not ready for this in the age of Plotinus. He therefore abandons thought and searches outside thought experience. Greek thoughts, however, fructified by his mystical experiences, develop into the evolutionary ideas that present the world process as a sequence of stages proceeding in a descending order, from a highest most perfect being to imperfect beings. In the thinking of Plotinus, Greek thoughts continue to have their effect. They do not develop as an organic growth of the original forces, however, but are taken over into the mystical consciousness.

They do not undergo a transformation through their own energies but through nonintellectual forces.

Ammonius Sakkas (175 242), Porphyrius (232 304), Iamblichus (who lived in the fourth century A.D.), Proclus (410 485), and others are followers and expounders of this philosophy.

In a way similar to that of Plotinus and his successors, Greek thinking in its more Platonic shade continued under the influence of a nonintellectual element. Greek thought in its Pythagorean nuance is treated by Nigidius Figulus, Apollonius of Tyana, Moderatus of Gades, and others.

Footnote: * This book, which is to give a picture of the world and life conceptions of the nineteenth century is, in its second edition, supplemented by a brief account of the preceding philosophies insofar as they are based on an intellectual conception of the world. I have done this because I feel that the ideas of the last century are better shown in their inner significance if they are not taken by themselves, but if the highlights of thought of the preceding ages fall on them. In such an "introduction" not all the "doc.u.mentary materials"

can be given that must form the basis of this short sketch. If I should have the opportunity to develop the sketch into an independent book, it would become clear that the appropriate basis really exists. I also have no doubt that others who want to see in this sketch a suggestion for new viewpoints will find the doc.u.mentary evidence in the historical sources that have been traditionally handed down to us.

Chapter III.

Thought Life from the Beginning of the Christian Era to John Scotus Erigena

In the age that follows the flowering of the Greek world conceptions, philosophy submerges into religious life. The philosophical trends vanish, so to speak, into the religious currents and emerge only later. It is not meant to imply by this statement that these religious movements have no connection with the development of the philosophical life. On the contrary, this connection exists in the most extensive measure. Here, however, no statement about the evolution of religious life is intended, but rather a characterization of the development of the world conceptions insofar as it results from thought experience as such.

After the exhaustion of Greek thought life, an age begins in the spiritual life of mankind in which the religious impulses become the driving forces of the intellectual world conceptions as well. For Plotinus, his own mystical experience was the source of inspiration of his ideas. A similar role for the spiritual development of mankind in its general life is played by the religious impulses in an age that begins with the exhaustion of Greek philosophy and lasts approximately until John Scotus Erigena (died 885 A.D.) The development of thought does not completely cease in this age. We even witness the unfolding of magnificent and comprehensive thought structures. The thought energies, however, do not have their source within themselves but are derived from religious impulses.

The religious mode of conception in this period flows through the developing human souls and the resulting world pictures are derived from this stimulation. The thoughts that occur in this process are Greek thoughts that are still exerting their influence. They are adopted and transformed, but are not brought to new growth out of themselves. The world conceptions emerge out of the background of the religious life.

What is alive in them is not self-unfolding thought, but the religious impulses that are striving to manifest themselves in the previously conquered thought forms.

We can study this development in several significant phenomena. We can see Platonic and older philosophies engaged on European soil in the endeavor to comprehend or to contradict what the religions spread as their doctrines.

Important thinkers attempt to present the revelations of religion as fully justified before the forum of the old world conceptions.

What is historically known as Gnosticism develops in this way in a more Christian or a more pagan coloring. Personalities of significance of this movement are Valentinus, Basilides and Marcion. Their thought creation is a comprehensive conception of world evolution. Cognition, gnosis, when it'

rises from the intellectual to the trans-intellectual realm, leads into the conception of a higher world-creative ent.i.ty. This being is infinitely superior to everything seen as the world by man, and so are the other lofty beings it produces out of itself - the aeons. They form a descending series of generations in such a way that a less perfect aeon always proceeds from a more perfect one. As such, in a later stage of evolution an aeon has to be considered to be also the creator of the world that is visible to man and to which man himself belongs. Into this world an aeon of the highest degree of perfection now can join. It is an aeon that has remained in a purely spiritual, perfect world and has there continued its development in the

best possible way, while other aeons produced the imperfect and eventually the sensual world including man. In this manner, the connection of the two worlds that have gone through different paths of evolution is thinkable for the Gnostic. The imperfect world receives its stimulation at a certain point of evolution by the perfect one in order that it may begin to strive toward the perfect.

The Gnostics who were inclined toward Christianity saw in Christ Jesus the perfect aeon, which has united with the terrestrial world.

Personalities like Clemens of Alexandria (died ca. 211 A.D.) and Origen (born ca. 185 A.D.) stood more on a dogmatic Christian ground. Clemens accepts the Greek world conceptions as a preparation of the Christian revelation and uses them as instruments to express and defend the Christian impulses. Origen proceeds in a similar way.

We find a thought life inspired by religious impulses flowing together in a comprehensive stream of conceptions in the writings of Dionysius the Areopagite, which are mentioned from 533 A.D. on. They probably had not been composed much earlier, but they do go back, not in their details but in their characteristic features, to earlier thinking of this age.

Their content can be sketched in the following way. When the soul liberates itself from everything that it can perceive and think as being, when it also transcends beyond what it is capable of thinking as non-being, then it can spiritually divine the realm of the over-being, the hidden G.o.dhead. In this ent.i.ty, primordial being is united with primordial goodness and primordial beauty. Starting from this primeval trinity, the soul witnesses a descending order of beings that lead down to man in hierarchical array.

In the ninth century Scotus Erigena adopts this conception of the world and develops it in his own way. The world for him presents itself as an evolution in four forms of nature. The first of these is the creating and not created nature. In it is contained the purely spiritual primordial cause of the world out of which evolves the creating and created nature. This is a sum of purely spiritual ent.i.ties and energies, which through their activity produce the created and not creating nature, to which the sensual world and man belong. They develop in such a way that they are received into the not created and not creating nature, in which the facts of salvation, the religious means of grace, etc., unfold their effect.

In the world conceptions of the Gnostics, Dionysius and Scotus Erigena, the human soul feels its roots in a world ground on which it does not base its support through the forces of thought, but from which it wants to receive the world of thought as a gift. The soul does not feel secure in the native strength of thought. It strives, however, to experience its relation to the world ground in the form of thought. The soul has thought itself enlivened by another energy that derives from religious impulses, whereas in the Greek thinkers it lived out of its own strength. Thought in this age existed, so to speak, in a form in which its own energy was dormant. In the same way, we may also think of the energy of picture conception in the centuries that preceded the birth of thought.

There must have been an ancient time when consciousness in the form of picture conception flourished, the same as did the later thought consciousness in Greece. It then drew its energy out of other impulses and only when it had gone through this intermediate state did it transform into thought experience. It is an intermediate state in the process of thought development that we witness in the first centuries of the Christian era.

In those parts of Asia where the conceptions of Aristotle had been spread, the tendency now arose to lend expression to the

semitic religious impulses in the ideas of the Greek thinker.