The Philosophy of Spinoza, Benedictus de Spinoza [read full novel .txt] 📗

the uniformity of Nature has become the established foundation of natural science. And it is also acknowledged, except in the recent ranks of superstition, that man is a part of Nature, not independent of it.

Man's connection with Nature is, in Spinoza's system, at least as intimate as it is in the latest system of natural science. The original doctrine of the origin of species, Spinoza would have found entirely in harmony with his general philosophy, although what he would have thought of subsequent evolutionary extravaganzas, it is impossible to say. Darwinian biology made man consubstantial with the animal kingdom; Spinoza's metaphysics makes man's body consubstantial with the infinite attribute of extension or matter, and his mind consubstantial with the infinite attribute of thought which is the mind of Nature or God. Man, as a "mode" of extension and thought, is necessarily subject to the laws of these two attributes of which he is compounded. The fundamental relation of man to the universe, set forth in the Bible, is radically transformed. Man is no longer an only child of God, enjoying his privileges and protection (occasionally tempered by inexperienced punishments); he is a mode of two attributes of substance inexorably determined by their universal, immutable laws.

V

Of all the laws of the universe, it was Spinoza's chief object to discover the mental laws. That there were such laws his metaphysics assured him; and the existence to-day of a science of psychology substantiates his belief. The most popular of recent psychologies—Freudianism—is based upon the principle that nothing whatever happens in the mental life of man, waking or asleep, that is not specifically determined by ascertainable causes. Psychoanalytic therapy would be impossible otherwise. Psychiatry, too, has conclusively demonstrated that only metaphorically is the subject matter it deals with in the region of the "abnormal." Actually, the insane are subject to laws of behavior which can be scientifically studied no less than the sane. They are no more possessed of an evil, designing spirit, as our witch-burning ancestors consistently believed, than the ordinary human being is possessed of "free-will."

Spinoza's psychology is dialectical. But it is no indictment of his psychology to point out that it is. It is true, his formal definition of sorrow, for instance, fails supremely to touch the strings of a sympathetic heart. But the philosophical psychologist is not a novelist. The recent claim that "literary psychology" is the only valid psychology, is as well founded as the claim would be that only a "literary physics" is valid. Mathematical physics gives us no more a picture of the actual physical universe than Spinoza's psychology gives us a picture of the mental and emotional life of an actual human being. But the failure of these sciences to give us a picture of the living world in no way invalidates their truth, or deprives them of their utility.

Consider, as an example, Spinoza's psychological law freely expressed in the dictum that Paul's idea of Peter tells us more about Paul than about Peter. This conclusion follows strictly from fundamental principles of Spinoza's abstract, dialectical psychology; but its truth or its practical applicability is because of that not in the least impaired. Indeed, because of its dialectical form its range of meaning is greatly increased. Spinoza's dictum applies to what William James called the "psychologist's fallacy." It also applies to what John Ruskin called the "pathetic fallacy." Again, it applies to the fallacy Franz Boas exposed and which he may justly have called the "anthropologist's fallacy." And it applies also to what one may, with a great deal of benefit, dub the "ethicist's fallacy." For the very same constitutional weakness of man to identify confusedly his own nature with that of the object he is contemplating or studying, is most flagrantly and painfully evident in the fields of theoretical and practical ethics. The "ethicist's fallacy" is the source of all absolutism in theory, and all intolerance in practice.

All four fallacies just enumerated come under Spinoza's dictum as special cases come under a general law. And these four are by no means the only instances of the common habit of mind. From no field of human endeavor is the mischief-working fallacy ever absent. We find it lodged in the judge's decision, the propagandist's program, the historian's record, the philosopher's system. In the field of metaphysical poetry it has recently been identified by Santayana as "normal madness." In its milder forms, the fallacy is now known by every one as the "personal equation"; in its pronounced, abnormal manifestations it is known by the psychoanalysts as "transference." It is a Protean fallacy woven into the emotional texture of the human mind. Nothing, for it, is sacred enough to be inviolate. For Spinoza discovered it sanctimoniously enshrined even in the Sacred Scriptures. As he brilliantly shows us in the Tractatus Theologico-Politicus, the prophets' ideas about God tell us more about the prophets than about God.

The far-reaching significance of Spinoza's propositions is one of their most remarkable characteristics. This is due to the fact, contemporary philological philosophers notwithstanding, that Spinoza defined the essence, the generating principle, not the accidental qualities, of the human mind.

Another example may not be out of place. Spinoza's proposition that anything may be accidentally (in the philosophic sense of "accident") a cause of pleasure, pain, or desire seems to explain the essence of all the particular variations of the psychological phenomena known now by all who have been aroused to the significance of their vagrant cryptic slumbers, as the phenomena of symbolism, sublimation, and fetich worship. Spinoza's proposition explains all the phenomena adequately because among the fundamental human emotions, Spinoza like Freud—if we discount the recent attempt to go beyond the pleasure-principle—reckons only three: desire, pleasure and pain. And with Spinoza, as with the Freudians, it sometimes seems that desire is more fundamental than the other two, for desire expresses, in Spinoza's terminology, the essence of man. Desire however may be stimulated by almost anything. It requires the least sanity of mind, therefore, to prevent one from scandalously over-emphasizing one particular class of objects—of desire.

The striking similarity, if not identity, between Spinoza's psychological doctrines and those of contemporaries, serves to give conclusive lie to the crass contemporary contention that Truth instinctively shuns the philosophical study, and that she only favors the laboratory or clinic where she freely comes and frankly discloses herself to the cold, impersonal embrace of mechanical instruments.

It is not altogether fortuitously that Spinoza's psychology embraces so readily contemporary psychological conceptions. Spinoza made a psychological, if not psychoanalytical, analysis of some portions of Scripture. And Scripture is a very rich human material. Besides having to explain the diverse and conflicting accounts the different Scriptural authors gave of the nature of God, Spinoza had to account for the superstitious beliefs commonly held by men that are incorporated in the Bible—the beliefs in omens, devils, angels, miracles, magical rites. Spinoza had to account for all these by means of his analysis of human nature since he would not grant the existence of supernatural beings and powers. Spinoza's psychology adequately performs the task. His psychology demonstrates with unsurpassed thoroughness and clarity how human emotions, when uncontrolled in any way by intelligence, naturally attach themselves to all sorts of bizarrely irrelevant and absurd things, and stimulate the imagination to endow these things with all the qualities and powers the disturbed hearts of ignorant men desire. Ignorant and frustrated man, Spinoza showed, frantically dreams with his eyes open.

VI

Spinoza's method in psychology is dialectical, but his interest is practical. His psychology one might almost say is a moral psychology. Spinoza wants to explain mental phenomena through their primary causes because a knowledge of man's nature is the radical cure for his ills. The greatest obstacle man has to contend against is his emotional nature. Not that it is inherently degraded or sinful—the grotesque superstition some religious moralists have maintained; but man's emotional nature masters, more often than not, man's rational nature, and leads man astray. When the emotions are unrestrained and undirected by knowledge and intelligence, they violently attach themselves to anything that chances to excite them. Their stark immediacy vitiates man's judgment. He is unable, while under their sway, to select and follow the course that is best, because his mind is engulfed in the evanescent present. In his hectic desire to gain the passing pleasure, man loses his ultimate good.

But man's salvation, just as much as his damnation, is within his own control. Salvation or blessedness is something man can achieve by his own efforts; it is not something he can achieve only by Divine Grace. For it is no innate perversion of soul, no inherent wickedness of man, no malicious "free-will" that causes him to follow the lure of the Devil rather than the light of God. The very elements in man's nature which cause him to fall are the means by which he can make himself rise. He can pit one emotion against another and the stronger will not merely win, but will win over, the weaker. And it is in the nature of the emotions not to have only one satisfying object, but to be able to derive satisfaction from almost any object whatsoever. The most spiritual forms of human love have the same emotional foundations as the most bestial forms of human lust.

To learn how to become master of one's emotions, to learn how to free oneself from their bondage, is, therefore, the primary condition of sustained and rational happiness. The key to virtue, Spinoza independently agreed with Socrates, is knowledge of oneself. Only when we understand ourselves can we control our emotions. And only when we have our emotions under control are we able consistently to direct our activity towards a definite, rational goal. Our activity then follows from our own nature, and not from the nature of external things which arouse our emotions and determine their strength. And, as already noticed, to be the necessary cause of our own activity is, according to Spinoza, to be free.

It is impossible, of course, for man ever to be the sole cause of his activity. To be such, he would have to be an entirely independent being—an absolute power—something he can never be. No matter how eloquently misguided enthusiasts extol the powerful merits of man's "free-will" it will always be true that man's emotions, sensations and ideas change very significantly with the organic changes that occur in his body. The emotions, sensations and ideas of a child differ from those of a man, and those of a man in maturity differ from those of a man decrepit with old age. And these and similar changes are quite beyond the control of man.

However, without denying man's intimate dependence upon Nature, it is still possible to distinguish between those activities which follow, in an important degree, from a man's individual nature—whatever it may happen to be at the time—and those activities which follow only from his own nature in conjunction with the nature of other things. The movement of my pen on paper would be impossible without the general order of Nature which allows such phenomena as motion, pen and paper, to exist. Nevertheless, I can profitably distinguish between the movement of my pen on paper and the movement of my body through stellar space. The former movement follows, in an important sense, from my own peculiar constitution; the latter, from the constitution of the stellar system. Likewise, but more significantly for human welfare, one can distinguish broadly between the activities and the passivities of the mind; between man as an agent, a doer—man's intellect; and man as a patient, a sufferer—man's passions. In this creative age such distinction should be singularly easy to draw. In moral terminology one can distinguish between man as free and man as enslaved.

Since man can never be the sole cause of his activity, he can never