The Life of Reason, George Santayana [e novels to read .txt] 📗

The nature of dialectic might be curiously illustrated by reference to Hegel's Logic; and though to approach the subject from Hegel's satirical angle is not, perhaps, quite honest or fair, the method has a certain spice. Hegel, who despised mathematics, saw that in other departments the instability of men's meanings defeated their desire to understand themselves. This insecurity in intent he found to be closely connected with change of situation, with the natural mutability of events and opinions in the world. Instead of showing, however, what inroads passion, oblivion, sophistry, and frivolity may make into dialectic, he bethought himself to represent all these incoherences, which are indeed significant of natural changes, as the march of dialectic itself, thus identified with the process of evolution and with natural law. The romance of an unstable and groping theology, full of warm intentions and impossible ideas, he took to be typical of all experience and of all science.

In that impressionable age any effect of chiaro-oscuro caught in the moonlight of history could find a philosopher to exalt it into the darkly luminous secret of the world. Hegel accordingly decreed that men's habit of self-contradiction constituted their providential function, both in thought and in morals; and he devoted his Logic to showing how every idea they embraced (for he never treated an idea otherwise than as a creed), when pressed a little, turned into its opposite. This opposite after a while would fall back into something like the original illusion; whereupon a new change of insight would occur and a new thought would be accepted until, the landscape changing, attention would be attracted to a fresh aspect of the matter and conviction would wander into a new labyrinth of false steps and half-meanings. The sum total of these wanderings, when viewed from above, formed an interesting picture. A half-mystical, half-cynical reflection might take a certain pleasure in contemplating it; especially if, in memory of Calvin and the Stoics, this situation were called the expression of Absolute Reason and Divine Will.

We may think for a moment that we have grasped the elusive secret of this philosophy and that it is simply a Calvinism without Christianity, in which God's glory consists in the damnation of quite all his creatures. Presently, however, the scene changes again, and we recognise that Creator and creation, ideal and process, are identical, so that the glory belongs to the very multitude that suffers. But finally, as we rub our eyes, the whole revelation collapses into a platitude, and we discover that this glory and this damnation were nothing but unctuous phrases for the vulgar flux of existence.

That nothing is what we mean by it is perfectly true when we in no case know what we mean. Thus a man who is a mystic by nature may very well become one by reflection also. Not knowing what he wants nor what he is, he may believe that every shift carries him nearer to perfection. A temperamental and quasi-religious thirst for inconclusiveness and room to move on lent a certain triumphant note to Hegel's satire; he was sure it all culminated in something, and was not sure it did not culminate in himself. The system, however, as it might strike a less egotistical reader, is a long demonstration of man's ineptitude and of nature's contemptuous march over a path paved with good intentions. It is an idealism without respect for ideals; a system of dialectic in which a psychological flux (not, of course, psychological science, which would involve terms dialectically fixed and determinate) is made systematically to obliterate intended meanings.