The Philosophy of Spinoza - Benedictus de Spinoza (best adventure books to read .TXT) 📗

confusion is to be found equally central in Henry Oldenburg's inconsequential letters to Spinoza and in Bernard Shaw's shamelessly silly Preface to Back to Methuselah. Fundamental confusions remain astonishingly stable throughout the centuries.

Spinoza, when he maintained that all things are necessarily determined by the laws of their own being, certainly did not mean to say that, for example, the toothbrush I shall buy to-morrow will be determined by the stellar dust of æons ago. He did not wish to maintain that the infinite occurrences of the past were slowly but persistently moving to that far from divine or distant event. No aboriginal astronomer royal could have predicted the pending purchase merely by exhaustively analyzing the then stellar dust. For toothbrushes and their purchase are determined by the nature of human beings, not by the nature of embryonic stars. And Spinoza's doctrine of necessity maintains that all events are determined by their proper causes, not that everything is immediately caused by some antediluvian event. And this is true even though we can start from any event in the present, no matter how trivial, and go back to an event causally antecedent, and from that to another, even until we recede into the stellar dust itself. But this only amounts to saying, what is undoubtedly true, that neither I nor the toothbrush could now exist if the stellar dust, and the whole series of intervening events, had not existed. But this is totally different from saying that the stellar dust existed that I might exist to-day and buy a toothbrush to-morrow, or, what equals the same, that I and the toothbrush exist so that the stellar dust and the exceedingly long consequence of natural events should have a final purpose, an ultimate end—even if not an ideal fulfillment. Now only when causality, as in the latter case, is perversely teleological is determinism fatalistic. Fatalism is the result only when the ends of activity are necessarily but arbitrarily determined. But when causality is not arbitrarily teleological, or when only the natures of things, the instruments or means of activity are necessarily determined, then determinism involves no fatalism at all.

The only truly fatalistic systems which have had an important influence in the history of mankind, have been certain religious systems—the Christian religion among them. The energies of western men were, for over fourteen centuries, robbed of all vitality and meaning because Christian theology irrevocably fixed the end of life, and man could do nothing to alter it significantly in any respect. Arbitrary teleological determinism is, in the Christian religion, the philosophic root of other worldliness. And it was no alleviation of the state of affairs that miracles could happen in the realm of Nature, that is, that Nature was not determined, but was undetermined, accidental, or "free." On the contrary, it was a decided aggravation that there existed side by side with a perverse teleological determinism for the other world, an instrumental indeterminism for this world. For the latter served as effectively to put the means of man's life, as the former did to put his end, out of his present reach and control.

Contrast the modern and contemporary Christian period with the medieval and pre-medieval Christian period. What a vast difference there is! With the introduction of the modern period man's energies were almost instantaneously liberated. And why? Because of Chancellor Bacon's discovery of the value of empirical investigation? Hardly. For this discovery had been made long before Bacon. But it was only after Bacon that the discovery had a great effect because an enormous intellectual transformation had already partly taken place in the time between the first medieval discovery of the empirical method and Bacon's proclamation of it. The enormous change was that determinism had been transferred from ends to means; and indeterminism from means to ends. Mathematical physics had, as a system for explaining Nature, supplanted theology.

With scientific determinism firmly established in the realm of Nature and arbitrary determinism thoroughly disestablished in the realm of ends, the two-fold fatality that crushed man with its oppressive power, automatically disappeared. On the one hand, the world ceased to be haunted by demonic powers; it was no longer a miraculous world subject constantly to capricious perturbations. It was no longer a world alien to man's nature and it therefore ceased to be sheerly brutal to him. For the world is brutal only as long as we do not understand it. As soon as we do, it ceases to be brutal, and becomes quite human, if not humane. Knowledge transmutes a brute existent into a rational instrumentality. And, on the other hand, man could now espouse any end consonant with his nature. He was no longer bound and dwarfed by an alien, superimposed end which is just as sheerly brutal to man's soul as an alien world is sheerly brutal to man's body.

Of course, the ends that are consonant with man's nature are determined by his nature, so that it may seem we have not really escaped the fatality of "determinism." This is, however, only seemingly so. Because, according to the teleological determinism of Christian theology the ends were fixed independently of the natures that were to fulfill them; just as, according to instrumental indeterminism events were caused independently of the natures of the things that caused them. Otherwise there would be nothing miraculous about miracles and nothing virtuous about Calvinism. But if the ends are the ends of our natures,—that is, if teleological determinism is not perverse and arbitrary but rational and scientific—we are, as Spinoza constantly points out, free. Only when we are subject to alien ends or the ends of alien natures are we enslaved. For freedom is not opposed to necessity or determinism; it is only opposed to an alien necessity or alien determinism. Freedom consists not in absolute indetermination, but in absolute self-determination. And self-determination is the very last thing that can be called fatalistic.

Because Spinoza knew that freedom consists in self-determination he was saved from falling into the absurdities of Rousseau's "Back to Nature" doctrine even though Nature is, for Spinoza, the origin of everything and its laws, the only laws that are divine. Still, the purpose and conduct of man's life, if they are to be rational, must be defined by man's nature not by any other nature; if man is to be free, he must be guided by the particular laws of his own being, not by the laws of any other being least of all by the general laws of so totally dissimilar a being as absolutely infinite Nature. There is as much sense and rationality in exhorting us to go back to the Realm of Nature, as there is in exhorting us to go on to the City of God.

There is, in Spinoza's system, no teleological determinism (in the perverted theological usage explained above); but neither is there, in Spinoza's system, any "free-will" for man. And the hue and cry that is always raised when "free-will" is denied, was raised against Spinoza. The clamorous moralists protest that "free-will" is the necessary (sic!) foundation of all morality, and hence of religion. This is the starting point of Bernard Shaw's no less than of Henry Oldenburg's infuriated argument. And, unfortunately, no less a thinker than William James starts from the same misguided assumption. And yet nothing can be more certainly clear than that if man as a matter of fact has no "free-will" it is the very height of absurdity to maintain that man's morality necessarily depends upon his having "free-will." Something man does not possess cannot be made any condition, let alone the indispensable condition of his being able to live a moral life. Man's morality must be based upon his nature; and what his nature is cannot be antecedently determined in accordance with the demands of any special moral theory. Moral theory must be based upon man's nature; not man's nature upon moral theory.

Far from "free-will" being a necessary foundation of morality "free-will" would make all morality, of the kind we know and the "free-will"-ists want, absolutely impossible. The central condition of moral life is responsibility. So central is it, that it is now acknowledged as such in all the penal codes of civilized countries. But if man has, instead of a determinate nature, "free-will", responsibility can in no way be fixed. Education, too, is necessarily impossible. Hence all punishment would have to be retributive. Moral strife, as well as legal penalties, would bear all the stigmata of unmitigated, imbecilic cruelty. This is not the case however if man has an absolutely determinate nature. Education is possible. And therefore although crime loses none of its evil character, punishment can lose all of its inhuman sting. The necessary condition of human morality is responsibility not irresponsibility; reliability not unreliability; certainty not uncertainty; a firm will, not a "free" will.

"Free-will" is necessary only in theological apologetics. According to Christian theology, if man did not have "free-will" it would follow that God is the Author of all the evil of the world. Something which is not quite in keeping with His perfect goodness. By a queer twist of mind, theologians therefore gave man, and not God (as they should have done) "free-will." But they gave man "free-will" not to enable him to live virtuously, but to enable him to sin. If man were able to live virtuously as well as sinfully of his own "free-will" he would then be altogether independent of God, which can in no way be admitted or allowed. Hence the bitter and heart-rending cries of orthodox, especially evangelical ministers that if left to themselves they can only sin! They can live virtuously only when they are absolutely coerced so to live by God! Their radical inability to understand or believe the self-reliant moral person grows from the very heart of their theology. For "free-will"—the only freedom they know—is the necessary condition, not of man's morality, but of God's!

There is no fatalism in Spinoza's system. Fatalism is the moral value of a theory of the universe. That theory is fatalistic, which makes the activities man cherishes either futile or impossible. Any system that puts man at the mercy of the flux of events does precisely this. This is necessarily done by a system according to which the universe does not faithfully observe an immutable order, does not obey certain fixed and eternal laws. Nothing is as fatal as an accident; no universe as fatalistic as an accidental universe.

There is no fatalism in Spinoza's system because there are no accidents in Spinoza's universe. All things are necessarily determined by immutable laws, and man, who is an integral part of the universe, is necessarily without "free-will." In Spinoza's system, ends, being undetermined (as contrasted with their being determined in the theological sense explained above) they can exercise no fatalistic power; and means, although determined (in the strict scientific sense) are similarly impotent because they are, in the life of man, subordinate to ends. Consequently, Spinoza was able to write upon Human Freedom with a truth and clarity and force excelling by far all theological, teleological, "free-will," idealistic philosophers from Plato to Josiah Royce. Spinoza was able to write thus because, not in spite of the fact that he placed at the heart of his philosophy the doctrine of necessity; because, not in spite of the fact that he developed the only complete system of philosophy strictly consistent with the principles of natural science or mathematical physics. Spinoza is, perhaps, the only thoroughly emancipated, the only thoroughly modern and scientific philosopher that ever lived. And he is, much more certainly, the only thoroughly emancipated, the only thoroughly modern and scientific ethicist that ever lived.

To-day, in view of the extensive dominion and authority of science, the objections against Spinoza's doctrine of necessity can hardly be as self-righteous and as loud as they were two centuries ago. The principle of