An Introduction to Philosophy by George Stuart Fullerton (best free novels .txt) 📕

Surely not, if we wish to substitute clear thinking for vague and indefinite opinion. We should listen with attention, strive to understand all the reasonings laid before us, and then, if they seem to lead to conclusions really not in harmony with our experience, go carefully over the ground and try to discover the flaw in them. It is only by doing something like this that we can come to see clearly what is meant when we speak of two or more minds and the relation between them. The solipsist can help us, and we should let him do it.

We should, therefore, be willing to consider seriously all sorts of doctrines which may at first strike us as unreasonable. I have chosen two which I believe to contain error. But the man who approaches a doctrine which impresses him as strange has no right to assume at the outset that it contains error. We have seen again and again how easy it is to misapprehend what is given in experience. The philosopher may be in the right, and what he says may repel us because we have become accustomed to certain erroneous notions, and they have come to seem self-evident truths.

90. DO NOT HAVE TOO MUCH RESPECT FOR AUTHORITY.—But if it is an error to refuse to listen to the philosopher, it is surely no less an error to accord him an authority above what he has a right to demand. Bear in mind what was said in the last chapter about the difference between the special sciences and philosophy. There is in the latter field no body of doctrine that we may justly regard as authoritative. There are "schools" of philosophy, and their adherents fall into the very human error of feeling very sure that they and those who agree with them are right; and the emphasis with which they speak is apt to mislead those who are not well informed. I shall say a few words about the dangers of the "school."

If we look about us, we are impressed by the fact that there are "schools" of philosophy, somewhat as there are religious sects and political parties. An impressive teacher sets the mark of his personality and of his preferences upon those who come under his influence. They are not at an age to be very critical, and, indeed, they have not as yet the requisite learning to enable them to be critical. They keep the trend which has been given them early in life, and, when they become teachers, they pass on the type of thought with which they have been inoculated, and the circle widens. "Schools" may arise, of course, in a different way. An epoch-making book may sweep men off of their feet and make of them passionate adherents. But he who has watched the development of the American universities during the last twenty-five years must be impressed with the enormous influence which certain teachers have had in giving a direction to the philosophic thought of those who have come in contact with them. We expect the pupils of a given master to have a given shade of opinion, and very often we are not disappointed in our guess.

It is entirely natural that this should be so. Those who betake themselves to the study of philosophy are men like other men. They have the same feelings, and the bending of the twig has the same significance in their case that it has in that of others. It is no small compliment to a teacher that he can thus spread his influence, and leave his proxies even when he passes away.

But, when we strive to "put off humanity" and to look at the whole matter under the cold light of reason, we may well ask ourselves, whether he who unconsciously accepts his philosophy, in whole or in part, because it has been the philosophy of his teacher, is not doing what is done by those persons whose politics and whose religion take their color from such accidental circumstances as birth in a given class or family traditions?

I am far from saying that it is, in general, a bad thing for the world that men should be influenced in this way by one another. I say only that, when we look at the facts of the case, we must admit that even our teachers of philosophy do not always become representatives of the peculiar type of thought for which they stand, merely through a deliberate choice from the wealth of material which the history of speculative thought lays before them. They are influenced by others to take what they do take, and the traces of this influence are apt to remain with them through life. He who wishes to be entirely impartial must be on his guard against such influences as these, and must distrust prejudices for or against certain doctrines, when he finds that he imbibed them at an uncritical age and has remained under their influence ever since. Some do appear to be able to emancipate themselves, and to outgrow what they first learned.

It is, as I have said, natural that there should be a tendency to form "schools" in philosophy. And there are certain things that make this somewhat uncritical acceptance of a doctrine very attractive.

In the first place, if we are willing to take a system of any sort as a whole, it saves us a vast amount of trouble. We seem to have a citadel, a point of vantage from which we can look out upon life and interpret it. If the house we live in is not in all respects ideal, at least it is a house, and we are not homeless. There is nothing more intolerable to most men than the having of no opinions. They will change one opinion for another, but they will rarely consent to do without altogether. It is something to have an answer to offer to those who persist in asking questions; and it is something to have some sort of ground under one's feet, even if it be not very solid ground.

Again. Man is a social creature, and he is greatly fortified in his opinions by the consciousness that others share them with him. If we become adherents of a "school," we have the agreeable consciousness that we are not walking alone through the maze of speculations that confronts those who reflect. There appears to be a traveled way in which we may have some confidence. Are we not following the crowd, or, at least, a goodly number of the pilgrims who are seeking the same goal with ourselves? Under such circumstances we are not so often impelled to inquire anxiously whether we are after all upon the right road. We assume that we have made no mistake.

Under such circumstances we are apt to forget that there are many such roads, and that these have been traveled in ages past by troops very much like our own, who also cherished the hope that they were upon the one and only highway. In other words, we are apt to forget the lesson of the history of philosophy. This is a serious mistake.

And what intensifies our danger, if we belong to a school which happens to be dominant and to have active representatives, is that we get very little real criticism. The books that we write are usually criticised by those who view our positions sympathetically, and who are more inclined to praise than to blame. He who looks back upon the past is struck with the fact that books which have been lauded to the skies in one age have often been subjected to searching criticism and to a good deal of condemnation in the next. Something very like this is to be expected of books written in our own time. It is, however, a pity that we should have to wait so long for impartial criticism.

This leads me to say a word of the reviews which fill our philosophical journals, and which we must read, for it is impossible to read all the books that come out, and yet we wish to know something about them.

To the novice it is something of a surprise to find that books by men whom he knows to be eminent for their ingenuity and their learning are condemned in very offhand fashion by quite young men, who as yet have attained to little learning and to no eminence at all. One sometimes is tempted to wonder that men admittedly remarkable should have fathered such poor productions as we are given to understand them to be, and should have offered them to a public that has a right to be indignant.

Now, there can be no doubt that, in philosophy, a cat has the right to look at a king, and has also a right to point out his misdoings, if such there be. But it seems just to indicate that, in this matter, certain cautions should be observed.

If a great man has been guilty of an error in reasoning, there is no reason why it should not be pointed out by any one who is capable of detecting it. The authority of the critic is a matter of no moment where the evidence is given. In such a case, we take a suggestion and we do the criticising for ourselves. But where the evidence is not given, where the justice of the criticism is not proved, the case is different. Here we must take into consideration the authority of the critic, and, if we follow him at all, we must follow him blindly. Is it safe to do this?

It is never safe in philosophy, or, at any rate, it is safe so seldom that the exceptions are not worth taking into account. Men write from the standpoint of some school of opinion; and, until we know their prepossessions, their statements that this is good, that is bad, the third thing is profound, are of no significance whatever. We should simply set them aside, and try to find out from our reviewer what is contained in the book under criticism.

One of the evils arising out of the bias I am discussing is, that books and authors are praised or condemned indiscriminately because of their point of view, and little discrimination is made between good books and poor books. There is all the difference in the world between a work which can be condemned only on the ground that it is realistic or idealistic in its standpoint, and those feeble productions which are to be condemned from every point of view. If we consistently carry out the principle that we may condemn all those who are not of our party, we must give short shrift to a majority of the great men of the past.

So I say, beware of authority in philosophy, and, above all, beware of that most insidious form of authority, the spirit of the "school." It cannot but narrow our sympathies and restrict our outlook.

91. REMEMBER THAT ORDINARY RULES OF EVIDENCE APPLY.—What I am going to say in this section is closely related to what has been said just above. To the disinterested observer it may seem rather amusing that one should think it worth while to try to show that we have not the right to use a special set of weights and measures when we are dealing with things philosophical. There was a time when men held that a given doctrine could be philosophically false, and, at the same time, theologically true; but surely the day of such twists and turnings is past!

I am by no means sure that it is past. With the lapse of time, old doctrines take on new aspects, and come to be couched in a language that suits the temper of the later age. Sometimes the doctrine is veiled and rendered less startling, but remains essentially what it was before, and may be criticised in much the same way.

I suppose we may say that every one who is animated by the party spirit discussed above, and who holds to