Pragmatism: A New Name for Some Old Ways of Thinking. William JamesЧитать онлайн книгу.
Bowne, Professor Ladd and others, must feel themselves rather tightly squeezed. Fair-minded and candid as you like, this philosophy is not radical in temper. It is eclectic, a thing of compromises, that seeks a modus vivendi above all things. It accepts the facts of darwinism, the facts of cerebral physiology, but it does nothing active or enthusiastic with them. It lacks the victorious and aggressive note. It lacks prestige in consequence; whereas absolutism has a certain prestige due to the more radical style of it.
These two systems are what you have to choose between if you turn to the tender-minded school. And if you are the lovers of facts I have supposed you to be, you find the trail of the serpent of rationalism, of intellectualism, over everything that lies on that side of the line. You escape indeed the materialism that goes with the reigning empiricism; but you pay for your escape by losing contact with the concrete parts of life. The more absolutistic philosophers dwell on so high a level of abstraction that they never even try to come down. The absolute mind which they offer us, the mind that makes our universe by thinking it, might, for aught they show us to the contrary, have made any one of a million other universes just as well as this. You can deduce no single actual particular from the notion of it. It is compatible with any state of things whatever being true here below. And the theistic God is almost as sterile a principle. You have to go to the world which he has created to get any inkling of his actual character: he is the kind of god that has once for all made that kind of a world. The God of the theistic writers lives on as purely abstract heights as does the Absolute. Absolutism has a certain sweep and dash about it, while the usual theism is more insipid, but both are equally remote and vacuous. What you want is a philosophy that will not only exercise your powers of intellectual abstraction, but that will make some positive connexion with this actual world of finite human lives.
You want a system that will combine both things, the scientific loyalty to facts and willingness to take account of them, the spirit of adaptation and accommodation, in short, but also the old confidence in human values and the resultant spontaneity, whether of the religious or of the romantic type. And this is then your dilemma: you find the two parts of your quaesitum hopelessly separated. You find empiricism with inhumanism and irreligion; or else you find a rationalistic philosophy that indeed may call itself religious, but that keeps out of all definite touch with concrete facts and joys and sorrows.
I am not sure how many of you live close enough to philosophy to realize fully what I mean by this last reproach, so I will dwell a little longer on that unreality in all rationalistic systems by which your serious believer in facts is so apt to feel repelled.
I wish that I had saved the first couple of pages of a thesis which a student handed me a year or two ago. They illustrated my point so clearly that I am sorry I cannot read them to you now. This young man, who was a graduate of some Western college, began by saying that he had always taken for granted that when you entered a philosophic class-room you had to open relations with a universe entirely distinct from the one you left behind you in the street. The two were supposed, he said, to have so little to do with each other, that you could not possibly occupy your mind with them at the same time. The world of concrete personal experiences to which the street belongs is multitudinous beyond imagination, tangled, muddy, painful and perplexed. The world to which your philosophy-professor introduces you is simple, clean and noble. The contradictions of real life are absent from it. Its architecture is classic. Principles of reason trace its outlines, logical necessities cement its parts. Purity and dignity are what it most expresses. It is a kind of marble temple shining on a hill.
In point of fact it is far less an account of this actual world than a clear addition built upon it, a classic sanctuary in which the rationalist fancy may take refuge from the intolerably confused and gothic character which mere facts present. It is no EXPLANATION of our concrete universe, it is another thing altogether, a substitute for it, a remedy, a way of escape.
Its temperament, if I may use the word temperament here, is utterly alien to the temperament of existence in the concrete. REFINEMENT is what characterizes our intellectualist philosophies. They exquisitely satisfy that craving for a refined object of contemplation which is so powerful an appetite of the mind. But I ask you in all seriousness to look abroad on this colossal universe of concrete facts, on their awful bewilderments, their surprises and cruelties, on the wildness which they show, and then to tell me whether 'refined' is the one inevitable descriptive adjective that springs to your lips.
Refinement has its place in things, true enough. But a philosophy that breathes out nothing but refinement will never satisfy the empiricist temper of mind. It will seem rather a monument of artificiality. So we find men of science preferring to turn their backs on metaphysics as on something altogether cloistered and spectral, and practical men shaking philosophy's dust off their feet and following the call of the wild.
Truly there is something a little ghastly in the satisfaction with which a pure but unreal system will fill a rationalist mind. Leibnitz was a rationalist mind, with infinitely more interest in facts than most rationalist minds can show. Yet if you wish for superficiality incarnate, you have only to read that charmingly written 'Theodicee' of his, in which he sought to justify the ways of God to man, and to prove that the world we live in is the best of possible worlds. Let me quote a specimen of what I mean.
Among other obstacles to his optimistic philosophy, it falls to Leibnitz to consider the number of the eternally damned. That it is infinitely greater, in our human case, than that of those saved he assumes as a premise from the theologians, and then proceeds to argue in this way. Even then, he says:
"The evil will appear as almost nothing in comparison with the good, if we once consider the real magnitude of the City of God. Coelius Secundus Curio has written a little book, 'De Amplitudine Regni Coelestis,' which was reprinted not long ago. But he failed to compass the extent of the kingdom of the heavens. The ancients had small ideas of the works of God. … It seemed to them that only our earth had inhabitants, and even the notion of our antipodes gave them pause. The rest of the world for them consisted of some shining globes and a few crystalline spheres. But to-day, whatever be the limits that we may grant or refuse to the Universe we must recognize in it a countless number of globes, as big as ours or bigger, which have just as much right as it has to support rational inhabitants, tho it does not follow that these need all be men. Our earth is only one among the six principal satellites of our sun. As all the fixed stars are suns, one sees how small a place among visible things our earth takes up, since it is only a satellite of one among them. Now all these suns MAY be inhabited by none but happy creatures; and nothing obliges us to believe that the number of damned persons is very great; for a VERY FEW INSTANCES AND SAMPLES SUFFICE FOR THE UTILITY WHICH GOOD DRAWS FROM EVIL. Moreover, since there is no reason to suppose that there are stars everywhere, may there not be a great space beyond the region of the stars? And this immense space, surrounding all this region, … may be replete with happiness and glory. … What now becomes of the consideration of our Earth and of its denizens? Does it not dwindle to something incomparably less than a physical point, since our Earth is but a point compared with the distance of the fixed stars. Thus the part of the Universe which we know, being almost lost in nothingness compared with that which is unknown to us, but which we are yet obliged to admit; and all the evils that we know lying in this almost-nothing; it follows that the evils may be almost-nothing in comparison with the goods that the Universe contains."
Leibnitz continues elsewhere: "There is a kind of justice which aims neither at the amendment of the criminal, nor at furnishing an example to others, nor at the reparation of the injury. This justice is founded in pure fitness, which finds a certain satisfaction in the expiation of a wicked deed. The Socinians and Hobbes objected to this punitive justice, which is properly vindictive justice and which God has reserved for himself at many junctures. … It is always founded in the fitness of things, and satisfies not only the offended party, but all wise lookers-on, even as beautiful music or a fine piece of architecture satisfies a well-constituted mind. It is thus that the torments of the damned continue, even tho they serve no longer to turn anyone away from sin, and that the rewards of the blest continue, even tho they confirm no one in good ways. The damned draw to themselves ever new penalties by their continuing sins, and the blest attract ever fresh joys by their unceasing progress in good. Both facts are founded on the principle of fitness, … for God has made all things harmonious in perfection as I have already said."
Leibnitz's