LECTURE VIII
CONCLUSIONS 301
Specifically religious experiences occur, 303. Their nature, 304. They corroborate the notion of a larger life of which we are a part, 308. This life must be finite if we are to escape the paradoxes of monism, 310. God as a finite being, 311. Empiricism is a better ally than rationalism, of religion, 313. Empirical proofs of larger mind may open the door to superstitions, 315. But this objection should not be deemed fatal, 316. Our beliefs form parts of reality, 317. In pluralistic empiricism our relation to God remains least foreign, 318. The word 'rationality' had better be replaced by the word 'intimacy,' 319. Monism and pluralism distinguished and defined, 321. Pluralism involves indeterminism, 324. All men use the 'faith-ladder' in reaching their decision, 328. Conclusion, 330.
NOTES 333
APPENDICES
A. THE THING AND ITS RELATIONS 847
B. THE EXPERIENCE OF ACTIVITY 870
C. ON THE NOTION OF REALITY AS CHANGING 895
INDEX 401
LECTURE I
THE TYPES OF PHILOSOPHIC THINKING
As these lectures are meant to be public, and so few, I have assumed all very special problems to be excluded, and some topic of general interest required. Fortunately, our age seems to be growing philosophical again—still in the ashes live the wonted fires. Oxford, long the seed-bed, for the english world, of the idealism inspired by Kant and Hegel, has recently become the nursery of a very different way of thinking. Even non-philosophers have begun to take an interest in a controversy over what is known as pluralism or humanism. It looks a little as if the ancient english empirism, so long put out of fashion here by nobler sounding germanic formulas, might be repluming itself and getting ready for a stronger flight than ever. It looks as if foundations were being sounded and examined afresh.
Individuality outruns all classification, yet we insist on classifying every one we meet under some general head. As these heads usually suggest prejudicial associations to some hearer or other, the life of philosophy largely consists of resentments at the classing, and complaints of being misunderstood. But there are signs of clearing up, and, on the whole, less acrimony in discussion, for which both Oxford and Harvard are partly to be thanked. As I look back into the sixties, Mill, Bain, and Hamilton were the only official philosophers in Britain. Spencer, Martineau, and Hodgson were just beginning. In France, the pupils of Cousin were delving into history only, and Renouvier alone had an original system. In Germany, the hegelian impetus had spent itself, and, apart from historical scholarship, nothing but the materialistic controversy remained, with such men as Büchner and Ulrici as its champions. Lotze and Fechner were the sole original thinkers, and Fechner was not a professional philosopher at all.
The general impression made was of crude issues and oppositions, of small subtlety and of a widely spread ignorance. Amateurishness was rampant. Samuel Bailey's 'letters on the philosophy of the human mind,' published in 1855, are one of the ablest expressions of english associationism, and a book of real power. Yet hear how he writes of Kant: 'No one, after reading the extracts, etc., can be surprised to hear of a declaration by men of eminent abilities, that, after years of study, they had not succeeded in gathering one clear idea from the speculations of Kant. I should have been almost surprised if they had. In or about 1818, Lord Grenville, when visiting the Lakes of England, observed to Professor Wilson that, after five years' study of Kant's philosophy, he had not gathered from it one clear idea. Wilberforce, about the same time, made the same confession to another friend of my own. "I am endeavoring," exclaims Sir James Mackintosh, in the irritation, evidently, of baffled efforts, "to understand this accursed german philosophy."[1]
What Oxford thinker would dare to print such naïf and provincial-sounding citations of authority to-day?
The torch of learning passes from land to land as the spirit bloweth the flame. The deepening of philosophic consciousness came to us english folk from Germany, as it will probably pass back ere long. Ferrier, J.H. Stirling, and, most of all, T.H. Green are to be thanked. If asked to tell in broad strokes what the main doctrinal change has been, I should call it a change from the crudity of the older english thinking, its ultra-simplicity of mind, both when it was religious and when it was anti-religious, toward a rationalism derived in the first instance from Germany, but relieved from german technicality and shrillness, and content to suggest, and to remain vague, and to be, in, the english fashion, devout.
By the time T.H. Green began at Oxford, the generation seemed to feel as if it had fed on the chopped straw of psychology and of associationism long enough, and as if a little vastness, even though it went with vagueness, as of some moist wind from far away, reminding us of our pre-natal sublimity, would be welcome.
Green's great point of attack was the disconnectedness of the reigning english sensationalism. Relating was the great intellectual activity for him, and the key to this relating was believed by him to lodge itself at last in what most of you know as Kant's unity of apperception, transformed into a living spirit of the world.
Hence a monism of a devout kind. In some way we must be fallen angels, one with intelligence as such; and a great disdain for empiricism of the sensationalist sort has always characterized this school of thought, which, on the whole, has reigned supreme at Oxford and in the Scottish universities until the present day.
But now there are signs of its giving way to a wave of revised empiricism. I confess that I should be glad to see this latest wave prevail; so—the sooner I am frank about it the better—I hope to have my voice counted in its favor as one of the results of this lecture-course.
What do the terms empiricism and rationalism mean? Reduced to their most pregnant difference, empiricism means the habit of explaining wholes by parts, and rationalism means the habit of explaining parts by wholes. Rationalism thus preserves affinities with monism, since wholeness goes with union, while empiricism inclines to pluralistic views. No philosophy can ever be anything but a summary sketch, a picture of the world in abridgment, a foreshortened bird's-eye view of the perspective of events. And the first thing to notice is this, that the only material we have at our disposal for making a picture of the whole world is supplied by the various portions of that world of which we have already had experience. We can invent no new forms of conception, applicable to the whole exclusively, and not suggested originally by the parts. All philosophers, accordingly, have conceived of the whole world after the analogy of some particular feature of it which has particularly captivated their attention. Thus, the theists take their cue from manufacture, the pantheists from growth. For one man, the world is like a thought or a grammatical sentence in which a thought is expressed. For such a philosopher, the whole must logically be prior to the parts; for letters would never have been invented without syllables to spell, or syllables without words to utter.
Another man, struck by the disconnectedness and mutual accidentality of so many of the world's details, takes the universe as a whole to have been such a disconnectedness originally, and supposes order to have been superinduced upon it in the second instance, possibly by attrition and the gradual wearing away by internal friction of portions that originally interfered.
Another will conceive the order as only a statistical appearance, and the universe will be for him like a vast grab-bag with black and white balls in it, of which we guess the quantities only probably, by the frequency with which we experience their egress.
For another, again, there is no really inherent order,