An Introduction to Philosophy, George Stuart Fullerton [books to read in your 20s .TXT] 📗

The reader must have seen that realism in the philosophic sense of the word has nothing whatever to do with realism in the senses just mentioned. The word is given a special meaning, and it is a weakness to allow associations drawn from other senses of the word to color our judgment when we use it.

And it should be carefully held in view that the word "idealism" is given a special sense when it is used to indicate a type of doctrine contrasted with the doctrine of the realist. Some forms of philosophical idealism have undoubtedly been inspiring; but some have been, and are, far from inspiring. They should not be allowed to posture as saints merely because they are cloaked with an ambiguous name.

53. IDEALISM.—Idealism we may broadly define as the doctrine that all existence is mental existence. So far from regarding the external world as beyond and independent of mind, it maintains that it can have its being only in consciousness.

We have seen (section 49) how men were led to take the step to idealism. It is not a step which the plain man is impelled to take without preparation. To say that the real world of things in which we perceive ourselves to live and move is a something that exists only in the mind strikes him as little better than insane. He who becomes an idealist usually does so, I think, after weighing the arguments presented by the hypothetical realist, and finding that they seem to carry one farther than the latter appears to recognize.

The type of idealism represented by Berkeley has been called Subjective Idealism. Ordinarily our use of the words "subjective" and "objective" is to call attention to the distinction between what belongs to the mind and what belongs to the external order of things. My sensations are subjective, they are referred to my mind, and it is assumed that they can have no existence except in my mind; the qualities of things are regarded as objective, that is, it is commonly believed that they exist independently of my perception of them.

Of course, when a man becomes an idealist, he cannot keep just this distinction. The question may, then, fairly be raised: How can he be a subjective idealist? Has not the word "subjective" lost its significance?

To this one has to answer: It has, and it has not. The man who, with strict consistency, makes the desk at which he sits as much his "idea" as is the pain in his finger or his memory of yesterday, cannot keep hold of the distinction of subjective and objective. But men are not always as consistent as this. Remember the illustration of the "telephone exchange" (section 14). The mind is represented as situated at the brain terminals of the sensory nerves; and then brain, nerves, and all else are turned into ideas in this mind, which are merely "projected outwards."

Now, in placing the mind at a definite location in the world, and contrasting it with the world, we retain the distinction between subjective and objective—what is in the mind can be distinguished from what is beyond it. On the other hand, in making the whole system of external things a complex of ideas in the mind, we become idealists, and repudiate realism. The position is an inconsistent one, of course, but it is possible for men to take it, for men have taken it often enough.

The idealism of Professor Pearson (section 14) is more palpably subjective than that of Berkeley, for the latter never puts the mind in a "telephone exchange." Nevertheless, he names the objects of sense, which other men call material things, "ideas," and he evidently assimilates them to what we commonly call ideas and contrast with things. Moreover, he holds them in some of the contempt which men reserve for "mere ideas," for he believes that idolaters might be induced to give over worshiping the heavenly bodies could they be persuaded that these are nothing more than their own ideas.

With the various forms of subjective idealism it is usual to contrast the doctrine of Objective Idealism. This does not maintain that the world which I perceive is my "idea"; it maintains that the world is "idea."

It is rather a nice question, and one which no man should decide without a careful examination of the whole matter, whether we have any right to retain the word "idea" when we have rubbed out the distinction which is usually drawn between ideas and external things. If we maintain that all men are always necessarily selfish, we stretch the meaning of the word quite beyond what is customary, and selfishness becomes a thing we have no reason to disapprove, since it characterizes saint and sinner alike. Similarly, if we decide to name "idea," not only what the plain man and the realist admit to have a right to that name, but also the great system which these men call an external material world, it seems right to ask; Why use the word "idea" at all? What does it serve to indicate? Not a distinction, surely, for the word seems to be applicable to all things without distinction.

Such considerations as these lead me to object to the expression "objective idealism": if the doctrine is really objective, i.e. if it recognizes a system of things different and distinct from what men commonly call ideas, it scarcely seems to have a right to the title idealism; and if it is really idealism, and does not rob the word idea of all significance, it can scarcely be objective in any proper sense of the word.

Manifestly, there is need of a very careful analysis of the meaning of the word "idea," and of the proper significance of the terms "subjective" and "objective," if error is to be avoided and language used soberly and accurately. Those who are not in sympathy with the doctrine of the objective idealists think that in such careful analysis and accurate statement they are rather conspicuously lacking.

We think of Hegel (1770-1831) as the typical objective idealist. It is not easy to give an accurate account of his doctrine, for he is far from a clear writer, and he has made it possible for his many admirers to understand him in many ways. But he seems to have accepted the system of things that most men call the real external world, and to have regarded it as the Divine Reason in its self-development. And most of those whom we would to-day be inclined to gather together under the title of objective idealists appear to have been much influenced, directly or indirectly, by his philosophy. There are, however, great differences of opinion among them, and no man should be made responsible for the opinions of the class as a class.

I have said a few pages back that some forms of idealism are inspiring, and that some are not.

Bishop Berkeley called the objects of sense ideas. He regarded all ideas as inactive, and thought that all changes in ideas—and this includes all the changes that take place in nature—must be referred to the activity of minds. Some of those changes he could refer to finite minds, his own and others. Most of them he could not, and he felt impelled to refer them to a Divine Mind. Hence, the world became to him a constant revelation of God; and he uses the word "God" in no equivocal sense. It does not signify to him the system of things as a whole, or an Unknowable, or anything of the sort. It signifies a spirit akin to his own, but without its limitations. He writes:[2]—

"A human spirit or person is not perceived by sense, as not being an idea; when, therefore, we see the color, size, figure, and motions of a man, we perceive only certain sensations or ideas excited in our own minds; and these being exhibited to our view in sundry distinct collections serve to mark out unto us the existence of finite and created spirits like ourselves. Hence, it is plain we do not see a man,—if by man is meant that which lives, moves, perceives, and thinks as we do,—but only such a certain collection of ideas as directs us to think there is a distinct principle of thought and motion, like to ourselves, accompanying and represented by it. And after the same manner we see God; all the difference is that, whereas some one finite and narrow assemblage of ideas denotes a particular human mind, whithersoever we direct our view, we do at all times and in all places perceive manifest tokens of the Divinity—everything we see, hear, feel, or any wise perceive by sense, being a sign or effect of the power of God; as is our perception of those very motions which are produced by men."

With Berkeley's view of the world as a constant revelation of God, many men will sympathize who have little liking for his idealism as idealism. They may criticise in detail his arguments to prove the nonexistence of a genuinely external world, but they will be ready to admit that his doctrine is an inspiring one in the view that it takes of the world and of man.

With this I wish to contrast the doctrine of another idealist, Mr. Bradley, whose work, "Appearance and Reality," has been much discussed in the last few years, in order that the reader may see how widely different forms of idealism may differ from each other, and how absurd it is to praise or blame a man's philosophy merely on the ground that it is idealistic.

Mr. Bradley holds that those aspects of our experience which we are accustomed to regard as real—qualities of things, the relations between things, the things themselves, space, time, motion, causation, activity, the self—turn out when carefully examined to be self-contradictory and absurd. They are not real; they are unrealities, mere appearances.

But these appearances exist, and, hence, must belong to reality. This reality must be sentient, for "there is no being or fact outside of that which is commonly called psychical existence."

Now, what is this reality with which appearances—the whole world of things which seem to be given in our experience—are contrasted? Mr. Bradley calls it the Absolute, and indicates that it is what other men recognize as the Deity. How shall we conceive it?

We are told that we are to conceive it as consisting of the contents of finite minds, or "centers of experience," subjected to "an all-pervasive transfusion with a reblending of all material." In the Absolute, finite things are "transmuted" and lose "their individual natures."

What does this mean in plain language? It means that there are many finite minds of a higher and of a lower order, "centers of experience," and that the contents of these are unreal appearances. There is not a God or Absolute outside of and distinct from these, but rather one that in some sense is their reality. This mass of unrealities transfused and transmuted so that no one of them retains its individual nature is the Absolute. That is to say, time must become indistinguishable from space, space from motion, motion from the self, the self from the qualities of things, etc., before they are fit to become constituents of the Absolute and to be regarded as real.

As the reader has seen, this Absolute has nothing in common with the God in which Berkeley believed, and in which the plain man usually believes. It is the night in which all cats are gray, and there appears to be no reason why any one should harbor toward it the least sentiment of awe or veneration.

Whether such reasonings as Mr. Bradley's should be accepted as valid or should not, must be decided after a careful examination into the foundations upon which they rest and the consistency with which inferences are drawn from premises. I do not wish to prejudge the matter. But it is worth while to set forth the conclusions at which he arrives, that it may be clearly realized that the associations which often hang about the word "idealism" should be carefully stripped away when we are forming our estimate of this or that philosophical doctrine.

[1] "Principles of Psychology," Part VII, Chapter VI, section 404.

[2] "Principles," section 148.

54. THE MEANING OF THE WORDS.—In common life men distinguish between minds and material things, thus dividing the things, which taken together make up the world as we