An Introduction to Philosophy - George Stuart Fullerton (i can read book club TXT) 📗

possible to represent worthily every science known to his time, and to have marked out several new fields for his successors to cultivate. His philosophy covers physics, cosmology, zoölogy, logic, metaphysics, ethics, psychology, politics and economics, rhetoric and poetics.

Thus we see that the task of the philosopher was much the same at the period of the highest development of the Greek philosophy that it had been earlier. He was supposed to give an account of the system of things. But the notion of what it means to give an account of the system of things had necessarily undergone some change. The philosopher had to be something more than a natural philosopher.

3. PHILOSOPHY AS A GUIDE TO LIFE.—At the close of the fourth century before Christ there arose the schools of the Stoics, the Epicureans, and the Skeptics. In them we seem to find a somewhat new conception of philosophy—philosophy appears as chiefly a guide to life. The Stoic emphasizes the necessity of living "according to nature," and dwells upon the character of the wise man; the Epicurean furnishes certain selfish maxims for getting through life as pleasantly as possible; the Skeptic counsels apathy, an indifference to all things,—blessed is he who expects nothing, for he shall not be disappointed.

And yet, when we examine more closely these systems, we find a conception of philosophy not really so very different from that which had obtained before. We do not find, it is true, that disinterested passion for the attainment of truth which is the glory of science. Man seems quite too much concerned with the problem of his own happiness or unhappiness; he has grown morbid. Nevertheless, the practical maxims which obtain in each of these systems are based upon a certain view of the system of things as a whole.

The Stoic tells us of what the world consists; what was the beginning and what will be the end of things; what is the relation of the system of things to God. He develops a physics and a logic as well as a system of ethics. The Epicurean informs us that the world originated in a rain of atoms through space; he examines into the foundations of human knowledge; and he proceeds to make himself comfortable in a world from which he has removed those disturbing elements, the gods. The Skeptic decides that there is no such thing as truth, before he enunciates the dogma that it is not worth while to worry about anything. The philosophy of each school includes a view of the system of things as a whole. The philosopher still regarded the universe of knowledge as his province.

4. PHILOSOPHY IN THE MIDDLE AGES.—I cannot do more than mention Neo-Platonism, that half Greek and half Oriental system of doctrine which arose in the third century after Christ, the first system of importance after the schools mentioned above. But I must not pass it by without pointing out that the Neo-Platonic philosopher undertook to give an account of the origin, development, and end of the whole system of things.

In the Middle Ages there gradually grew up rather a sharp distinction between those things that can be known through the unaided reason and those things that can only be known through a supernatural revelation. The term "philosophy" came to be synonymous with knowledge attained by the natural light of reason. This seems to imply some sort of a limitation to the task of the philosopher. Philosophy is not synonymous with all knowledge.

But we must not forget to take note of the fact that philosophy, even with this limitation, constitutes a pretty wide field. It covers both the physical and the moral sciences. Nor should we omit to notice that the scholastic philosopher was at the same time a theologian. Albert the Great and St. Thomas Aquinas, the famous scholastics of the thirteenth century, had to write a "Summa Theologiae," or system of theology, as well as to treat of the other departments of human knowledge.

Why were these men not overwhelmed with the task set them by the tradition of their time? It was because the task was not, after all, so great as a modern man might conceive it to be. Gil Blas, in Le Sage's famous romance, finds it possible to become a skilled physician in the twinkling of an eye, when Dr. Sangrado has imparted to him the secret that the remedy for all diseases is to be found in bleeding the patient and in making him drink copiously of hot water. When little is known about things, it does not seem impossible for one man to learn that little. During the Middle Ages and the centuries preceding, the physical sciences had a long sleep. Men were much more concerned in the thirteenth century to find out what Aristotle had said than they were to address questions to nature. The special sciences, as we now know them, had not been called into existence.

5. THE MODERN PHILOSOPHY.—The submission of men's minds to the authority of Aristotle and of the church gradually gave way. A revival of learning set in. Men turned first of all to a more independent choice of authorities, and then rose to the conception of a philosophy independent of authority, of a science based upon an observation of nature, of a science at first hand. The special sciences came into being.

But the old tradition of philosophy as universal knowledge remained. If we pass over the men of the transition period and turn our attention to Francis Bacon (1561-1626) and Rene Descartes (1596-1650), the two who are commonly regarded as heading the list of the modern philosophers, we find both of them assigning to the philosopher an almost unlimited field.

Bacon holds that philosophy has for its objects God, man, and nature, and he regards it as within his province to treat of "philosophia prima" (a sort of metaphysics, though he does not call it by this name), of logic, of physics and astronomy, of anthropology, in which he includes psychology, of ethics, and of politics. In short, he attempts to map out the whole field of human knowledge, and to tell those who work in this corner of it or in that how they should set about their task.

As for Descartes, he writes of the trustworthiness of human knowledge, of the existence of God, of the existence of an external world, of the human soul and its nature, of mathematics, physics, cosmology, physiology, and, in short, of nearly everything discussed by the men of his day. No man can accuse this extraordinary Frenchman of a lack of appreciation of the special sciences which were growing up. No one in his time had a better right to be called a scientist in the modern sense of the term. But it was not enough for him to be a mere mathematician, or even a worker in the physical sciences generally. He must be all that has been mentioned above.

The conception of philosophy as of a something that embraces all departments of human knowledge has not wholly passed away even in our day. I shall not dwell upon Spinoza (1632-1677), who believed it possible to deduce a world a priori with mathematical precision; upon Christian Wolff (1679-1754), who defined philosophy as the knowledge of the causes of what is or comes into being; upon Fichte (1762-1814), who believed that the philosopher, by mere thinking, could lay down the laws of all possible future experience; upon Schelling (1775-1854), who, without knowing anything worth mentioning about natural science, had the courage to develop a system of natural philosophy, and to condemn such investigators as Boyle and Newton; upon Hegel (1770-1831), who undertakes to construct the whole system of reality out of concepts, and who, with his immediate predecessors, brought philosophy for a while into more or less disrepute with men of a scientific turn of mind. I shall come down quite to our own times, and consider a man whose conception of philosophy has had and still has a good deal of influence, especially with the general public—with those to whom philosophy is a thing to be taken up in moments of leisure, and cannot be the serious pursuit of a life.

"Knowledge of the lowest kind," says Herbert Spencer, "is un-unified knowledge; Science is partially-unified knowledge; Philosophy is completely-unified knowledge." [1] Science, he argues, means merely the family of the Sciences—stands for nothing more than the sum of knowledge formed of their contributions. Philosophy is the fusion of these contributions into a whole; it is knowledge of the greatest generality. In harmony with this notion Spencer produced a system of philosophy which includes the following: A volume entitled "First Principles," which undertakes to show what man can and what man cannot know; a treatise on the principles of biology; another on the principles of psychology; still another on the principles of sociology; and finally one on the principles of morality. To complete the scheme it would have been necessary to give an account of inorganic nature before going on to the phenomena of life, but our philosopher found the task too great and left this out.

Now, Spencer was a man of genius, and one finds in his works many illuminating thoughts. But it is worthy of remark that those who praise his work in this or in that field are almost always men who have themselves worked in some other field and have an imperfect acquaintance with the particular field that they happen to be praising. The metaphysician finds the reasonings of the "First Principles" rather loose and inconclusive; the biologist pays little heed to the "Principles of Biology"; the sociologist finds Spencer not particularly accurate or careful in the field of his predilection. He has tried to be a professor of all the sciences, and it is too late in the world's history for him or for any man to cope with such a task. In the days of Plato a man might have hoped to accomplish it.

6. WHAT PHILOSOPHY MEANS IN OUR TIME.—It savors of temerity to write down such a title as that which heads the present section. There are men living to-day to whom philosophy means little else than the doctrine of Kant, or of Hegel, or of the brothers Caird, or of Herbert Spencer, or even of St. Thomas Aquinas, for we must not forget that many of the seminaries of learning in Europe and some in America still hold to the mediaeval church philosophy.

But let me gather up in a few words the purport of what has been said above. Philosophy once meant the whole body of scientific knowledge. Afterward it came to mean the whole body of knowledge which could be attained by the mere light of human reason, unaided by revelation. The several special sciences sprang up, and a multitude of men have for a long time past devoted themselves to definite limited fields of investigation with little attention to what has been done in other fields. Nevertheless, there has persisted the notion of a discipline which somehow concerns itself with the whole system of things, rather than with any limited division of that broad field. It is a notion not peculiar to the disciples of Spencer. There are many to whom philosophy is a "Weltweisheit," a world-wisdom. Shall we say that this is the meaning of the word philosophy now? And if we do, how shall we draw a line between philosophy and the body of the special sciences?

Perhaps the most just way to get a preliminary idea of what philosophy means to the men of our time is to turn away for the time being from the definition of any one man or group of men, and to ask ourselves what a professor of philosophy in an American or European university is actually supposed to teach.

It is quite clear that he is not supposed to be an Aristotle. He does not represent all the sciences, and no one expects him to lecture on mathematics, mechanics, physics, chemistry, zoölogy, botany, economics, politics, and various other disciplines. There was a time when he might have been expected to teach all that men could know, but that time is long past.

Nevertheless, there is quite a group of sciences which are regarded as belonging especially to his province; and although a man may devote a large part of his attention to some one portion of the field, he would certainly be thought remiss if he wholly neglected the rest. This group of sciences includes logic, psychology, ethics and aesthetics, metaphysics, and the history