and in contact with an alien world, this arises simply from the difficulty of conceiving a pure spontaneous activity. Driven from the crude imagination which found the primary condition of knowledge in the reception of "ideas" from without, "common sense" took refuge in the more refined hypothesis of unknown objects, which cause our sensations, and through sensations our knowledge.[3] But this standing-ground has been swept away by the consideration that such a cause may be found within as well as without, in the laws of the subject's activity as well as in objects confessedly beyond the reach of cognition. Our ultimate analysis can find no element in knowledge which is not supplied by ourselves in conformity to a ruling law, or which exists independently of the action of human thought.
FOOTNOTES:
[2] As, e.g., in the philosophy of Locke.
[3] Probably referring to Herbert Spencer.
D. THE "OUTWARD" ASPECT OF NATURE
4. But though the world of nature is, in this sense, a world of man's own creation, it is so in a different way from the world of art and of philosophy. Thought is indeed its parent, but thought in its primary stage fails to recognize it as its own, fails to transfer to it its own attributes of universality, and identity in difference. It sees outward objects merely in their diversity and isolation. It seeks to penetrate nature by endless dichotomy, glorying in that dissection of unity which is the abdication of its own prerogative.[4] It treats outward things as ministering to animal wants, as the sources of personal and particular pleasures and pains; and thus induces the sense of bondage, of collision with a world in which it has not yet learnt to find itself. It places the end of human life not in harmony with the law which is the highest form of itself, but in happiness, i.e., in the extraction of the greatest possible amount of enjoyment from a world to which it seems to be accidentally related. The view of things corresponding to this stage of thought is what we commonly call their outward aspect. It is the aspect of matter-of-fact, of logic, of "mere morality," as opposed to that of art, of philosophy, and religion.
FOOTNOTE:
[4] "Life," says Professor Dewey ('Studies in Logical Theory,' p. 81), "proposes to maintain at all hazards the unity of its own process." And in a foot-note he adds: "Professor James's satisfaction in the contemplation of bare pluralism, of disconnection, of radical having-nothing-to-do-with-one-another, is a case in point. The satisfaction points to an aesthetic attitude in which the brute diversity becomes itself one interesting object; and thus unity asserts itself in its own denial. When discords are hard and stubborn, and intellectual and practical unification are far to seek, nothing is commoner than the device of securing the needed unity by recourse to an emotion which feeds on the very brute variety. Religion and art and romantic affection are full of examples."
E. CONQUEST OF NATURE BY ART
5. The perfection of this of latter and higher view involves the absolute fusion of thought and things. Its full attainment is a new creation of the world. Yet it is but the discovery of a relationship which was from the beginning, the adoption by thought of a child which was never other than its own. The habitual interpretation of natural events by the analogy of human design, to which every hour's conversation testifies, is the evidence that to the ordinary man nature presents itself not as something external, but, like a friend, as "another himself." The true conquest of nature is but the completion of the reconciliation thus anticipated in the everyday language and consciousness of mankind. When the mind has come to see in the endless flux of outward things, not a succession of isolated phenomena, but the reflex of its own development into an infinite variety of laws on a basis of identity--when the laws of nature are raised to the character of laws which regulate admiration and love--when the experiences of life are held together in a medium of pure emotion, and the animal element so fused with the spiritual as to form one organization through which the same impulse runs with unimpeded energy--then man has made nature his own, by becoming a conscious partaker of the reason which animates him and it.[5] The attainment of this consummation is the end of life: but it is an end that can never be fully realised, while "dualism" remains a necessary condition of humanity. To most men it is as a land very far off, of which occasional glimpses are caught from some "specular mount" of philosophic or poetic thought. It can only approach realisation through the operation of a power which can penetrate the whole man, and act on every moment of his life. But
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