An Introduction to Philosophy | Page 3

at Things. 89. Be willing to consider Possibilities which at first strike one as Absurd. 90. Do not have too much Respect for Authority. 91. Remember that Ordinary Rules of Evidence Apply. 92. Aim at Clearness and Simplicity. 93. Do not hastily accept a Doctrine.
NOTES

AN INTRODUCTION TO PHILOSOPHY
I. INTRODUCTORY





CHAPTER I
THE MEANING OF THE WORD "PHILOSOPHY" IN THE PAST AND IN THE PRESENT
I must warn the reader at the outset that the title of this chapter seems to promise a great deal more than he will find carried out in the chapter itself. To tell all that philosophy has meant in the past, and all that it means to various classes of men in the present, would be a task of no small magnitude, and one quite beyond the scope of such a volume as this. But it is not impossible to give within small compass a brief indication, at least, of what the word once signified, to show how its signification has undergone changes, and to point out to what sort of a discipline or group of disciplines educated men are apt to apply the word, notwithstanding their differences of opinion as to the truth or falsity of this or that particular doctrine. Why certain subjects of investigation have come to be grouped together and to be regarded as falling within the province of the philosopher, rather than certain other subjects, will, I hope, be made clear in the body of the work. Only an indication can be given in this chapter.
1. THE BEGINNINGS OF PHILOSOPHY.--The Greek historian Herodotus (484-424 B.C.) appears to have been the first to use the verb "to philosophize." He makes Croesus tell Solon how he has heard that he "from a desire of knowledge has, philosophizing, journeyed through many lands." The word "philosophizing" seems to indicate that Solon pursued knowledge for its own sake, and was what we call an investigator. As for the word "philosopher" (etymologically, a lover of wisdom), a certain somewhat unreliable tradition traces it back to Pythagoras (about 582-500 B.C.). As told by Cicero, the story is that, in a conversation with Leon, the ruler of Phlius, in the Peloponnesus, he described himself as a philosopher, and said that his business was an investigation into the nature of things.
At any rate, both the words "philosopher" and "philosophy" are freely used in the writings of the disciples of Socrates (470-399 B.C.), and it is possible that he was the first to make use of them. The seeming modesty of the title philosopher--for etymologically it is a modest one, though it has managed to gather a very different signification with the lapse of time--the modesty of the title would naturally appeal to a man who claimed so much ignorance, as Socrates; and Plato represents him as distinguishing between the lover of wisdom and the wise, on the ground that God alone may be called wise. From that date to this the word "philosopher" has remained with us, and it has meant many things to many men. But for centuries the philosopher has not been simply the investigator, nor has he been simply the lover of wisdom.
An investigation into the origin of words, however interesting in itself, can tell us little of the uses to which words are put after they have come into being. If we turn from etymology to history, and review the labors of the men whom the world has agreed to call philosophers, we are struck by the fact that those who head the list chronologically appear to have been occupied with crude physical speculations, with attempts to guess what the world is made out of, rather than with that somewhat vague something that we call philosophy to-day.
Students of the history of philosophy usually begin their studies with the speculations of the Greek philosopher Thales (b. 624 B.C.). We are told that he assumed water to be the universal principle out of which all things are made, and that he maintained that "all things are full of gods." We find that Anaximander, the next in the list, assumed as the source out of which all things proceed and that to which they all return "the infinite and indeterminate"; and that Anaximenes, who was perhaps his pupil, took as his principle the all-embracing air.
This trio constitutes the Ionian school of philosophy, the earliest of the Greek schools; and one who reads for the first time the few vague statements which seem to constitute the sum of their contributions to human knowledge is impelled to wonder that so much has been made of the men.
This wonder disappears, however, when one realizes that the appearance of these thinkers was really a momentous thing. For these men turned their faces away from the poetical and mythologic way of accounting for things, which had obtained