The Positive Outcome of Philosophy Part 25

"All culture, every condition of humanity or of a nation, has its roots as well as its bounds in history," says our Professor of psychology.

Should not religion, which according to the words of a German emperor "must be preserved for the people," also have its bounds in history? Or does it belong to the infinite and must it exist forever? In order to free history of its bounds, it is necessary to avail ourselves of the positive outcome of philosophy and to demonstrate that nothing is infinite but the infinite itself, which has the double nature of being infinite and inseparable from the finite phenomena of nature. The whole of nature is eternal, but none of its individual phenomena is, although even the imperishable whole is composed of perishable parts.

The relation of the constant whole of nature to its variable parts, the relation of the general to the specialties composing it, includes, if we fully grasp it, a perfect conception of the human mind as well as of the understanding and enlightenment which it acquires. This mind cannot enlighten itself as to its special nature without observing how it came to enlighten itself as to the nature of other specialties. We then find that it has likewise enlightened itself on religious phenomena by recognizing them as a part, as a variation, of the general phenomenon of the constant, eternal, natural universe. Hence secular nature, which is at the same time eternal and temporal, is the mother of religious nature. Of course, the child partakes of the nature of the mother.

Religion, historically considered, arises from nature, but the determination of the date of the beginning of this specialty is left as much to the choice of man as that of the point where the cold and the warm meet. The general movement of nature, from which arise its specialties, proceeds in infinite time. Its transformations are so gradual that every determined point const.i.tutes an arbitrary act which is at the same time arbitrary and necessary; necessary for the human being who wishes to gain a conception of it. A perfect conception of religion, therefore, goes right to the center of the question, to the point where the religious specialty reaches a characteristic stage, to its freezing point, so to say. From this standpoint, heat and cold may be sharply defined; likewise religion. If we say, for instance, that religion is the conception of a supernatural spirit who rules nature, and the reader thinks this definition somewhat appropriate, the simple demonstration of the achievements of philosophy in the field of understanding or dialectics proves that this religious conception is untenable in this world of the human mind which knows how to obtain a logical picture of its experiences.

To desire to preserve religion for the people as a sharply defined and finite thing is contrary to all logic and equivalent to swimming against the tide. On the other hand, it is equally illogical to identify religion after the manner of Lazarus with the conception of natural infinity or infinite nature, because that promotes mental haziness.

The laws of thought obtained by philosophical research give us considerable enlightenment about the infinite material process, the nature of which is sublime enough to be worthy of religious devotion, and yet special and matter-of-fact enough to wash the dim eyes with natural clearness.

We have already seen in preceding chapters that we must first define our standpoint before we can decide which is the right or left bank of a river. So it is also in the matter of abolishing and maintaining religion for the people. It can be done the moment we extend the discussion to the realm of infinity. The conception of infinity, called substance by Spinoza, monad by Leibniz, thing itself by Kant, the absolute by Hegel, is indeed necessary in order to explain anything, not only by the fourth root, but by the infinite root of the adequate reason. To that extent we are agreed that enlightenment, or understanding as we say, is not alone a struggle against religion, but also for it. In the theory of understanding acquired by philosophy, there is contained a decisive repeal of religion. Nevertheless we say with Lazarus: "The power of enlightenment and its aim are not expressed in negation, not in that which is not believed, but in that which is believed, venerated, and preserved." And yet every enlightening perception, every understanding resulting from enlightenment, is a negation. In seeking enlightenment, for instance, on understanding, it is necessary, in order to prove that it is a natural phenomenon, to deny the religious element in so far as it a.s.sumes the existence of a divine chief spirit whose secondary copy the human spirit is supposed to be.

Or, in order to gain enlightenment on the nature of the universe, in order to realize that it is a truly universal universe, we are compelled to deny the existence of every "higher" world, including the religious.

But if we desire to become enlightened as to how it is that religion may not alone be denied, but also preserved, we must transfer its origin from an illogical other world into the natural and logical universe.

Thus religion becomes natural and nature religious.

If worship is confined to the idolization of the sun or the cat, every one realizes the temporality of the matter. And if we restrict worship to the adoration of the great omnipotent spirit, every one realizes the temporality of this adoration who has acquired an accurate conception of the small human spirit. If, on the other hand, we extend religious worship to everything which has ever been venerated, or will ever be venerated, by human beings, in other words, if we extend the conception of religion to the entire universe, then it a.s.sumes a very far-reaching significance.

This is the essence of enlightenment on religion: That we may at will expand or contract our conceptions, that all things are alike to the extent of representing only one nature, that all fantastical ideas, all good and evil spirits and ghosts, no matter how "supernaturally"

conceived, are all natural.

The essential thing in the enlightenment acquired by philosophical study is the appreciation of the fact that understanding, enlightenment, science, etc., are not cultivated for their own sake, but must serve the purpose of human development, the material interests of which demand a correct mental picture of the natural processes.

We have chosen the religious idea for discussion in this chapter so that it may serve as a means of ill.u.s.trating the nature of thought in general. We regard it as the merit of philosophy to have unveiled this nature.

Professor Lazarus is quite a pleasing companion. He is a fine thinker, saturated with the teachings of the philosophers, not overfond of any particular school, and only about two hands' breadth removed from our position. But this is just enough to demonstrate by his shortcomings the advantages of our position which proves that the part of the human soul performing the work of thinking is understood by us at least two hands'

breadth better than by this prominent psychologist.

"The function of enlightenment is to recognize that no phenomenon can be an effect which has not another phenomenon as its cause, and to search for the sole cause of every effect, noting all its parts and their consecutive divisions."

These words describe the mental work performed by the human brain fairly well, but still they require a little addition, to the effect that the mental work is no exception from any other phenomena, all of which have not alone their special, but also one general cause. The cause of all causes, of which religion is making an idol, must be profaned, so to speak, by the cult of science, so that the above definition of Lazarus regarding enlightenment would read as follows: The sole and true cause of all effects is the universe, or the general interdependence of all things. But this is not by far the full scope of enlightenment. It is further necessary, as Lazarus well says, to note "all its parts and their consecutive divisions." We further add: The universal cause must be understood not alone in its consecutive parts, but also in its co-ordinate parts. It is only then that understanding, enlightenment, become perfect. We then find that after all the relation between cause and effect, or the relation between the universal truth and its natural phenomena, is not a very trenchant one, but a relative one.

"Enlightenment advances in various, in all, fields of mental life.

Religious enlightenment has long been recognized as the most essential, justly so, and for many reasons, the chief of them being that religious enlightenment is the most important and hence the most bitterly contested."

Thus religious enlightenment is a part of universal, cosmic, enlightenment. It is a confusing expression to say that it is confined to "all fields of mental life." We believe to be shedding more light on the question by saying that there is enlightenment in all fields, not alone in the mental, but also in the cosmic, which unites both the material and mental. To cla.s.sify this field, that is the exhaustive task of our understanding, that its exhaustive definition.

XI

THE DISTINCTION BETWEEN CAUSE AND EFFECT IS ONE OF THE MEANS OF UNDERSTANDING

The processes of the human mind and their subjective composition cannot be a.n.a.lyzed in a _pure_ state and without regard to their objective effects any more than handiwork can be explained without the raw material to be handled and the products derived therefrom, any more than any work can be described in a _pure_ state without regard to the product.

That is the sad defect of old time logic which is an obstacle to its further advance: it literally tears things out of their connections and forgets the necessity of interdependence over the need of special study.

The instrument which produces thought and knowledge in the human brain is not an isolated thing, nor an isolated quality. It is connected not only with the brain and the nervous system, but also with all qualities of the soul. True, thinking is different from feeling, but it is nevertheless a feeling the same as gladness and sorrow. Thought is called incomprehensible and the heart unfathomable. It is the function of science, of thinking and thought, to fathom and comprehend what as yet is not fathomed and not comprehended.

Just as thinking and understanding are parts of the human soul, so the latter is a part of physical and intellectual man. Together with the physical development of man, of the species as well as of the individual, the soul also develops and with it that part which is the special object of the theory of understanding, viz., thought and thinking. Not alone does physical development produce intellectual development, but, vice versa, the understanding reacts on the physical world. The one is not merely a cause, nor the other merely an effect.

This obsolete distinction does not suffice for the full understanding of their interrelations. We pay a tribute to the "thoughts on enlightenment" of Professor Lazarus quoted in the previous chapter by acknowledging that they throw so much light on a certain point that little more than the dot over the "i" is required in order to clear up a bad misunderstanding about the relation of cause and effect.

Since the time of Aristotle this relation has been called a category. We have already noted the statement which characterizes the age of enlightenment as one in which the causal category, or let us say the distinction between cause and effect, became the dominant issue. Other periods live with their understanding, with their thoughts, in other categories. Though the ancient Greeks knew the distinction between cause and effect, yet it was far from being the dominant point of view in their search after scientific understanding. Instead of regarding, as we do today, everything as effects which were produced by preceding causes, they saw in every process, in every phenomenon, a means which had a purpose. The category of means and purpose dominated the Greeks.

Socrates admired the knowledge of nature displayed by Anaxagoras, the stories he could tell of sun, moon, and stars. But as Anaxagoras had omitted to disclose the _reasonable purpose_ of the processes of nature, Socrates did not think much of such a natural science. At that period the means and the purpose were the measure of reason, the handle of the mind, the category of understanding; today causes and effects have taken their places.

Between the golden age of Greece and the era of modern science, the socalled night of the Middle Ages, the epoch of superst.i.tion, extends.

If then you started out on a voyage and first met an old woman, it meant misfortune for you. Wallenstein cast the horoscope before he directed his troops. "Understanding" was gathered from the flight of a bird, the cry of an animal, the constellations of stars, the meeting with an old woman. The category of that period was the _sign_ and its _consequences_.

And according to Lazarus, these things were believed by brains which were by no means dull. "I refer to a name which fills us all with veneration: Kepler believed in astrology, in the _category of the sign and its consequence_, together with the thinkers of the thousand years before him and of his own century. Astrology was a science for many centuries, promoted together with astronomy ... and by the same people."

The peculiar thing in this statement is the reference to the category of sign and consequence as a _science_. This category has no longer a place in modern science.

May not our modern viewpoint, the category in which our present day science thinks, the category of cause and effect, be equally transitory?

The ancients have accomplished lasting scientific results in spite of their "purposes." Mediaeval superst.i.tion with its "signs," its astrology and alchemy, has likewise bequeathed to us a few valuable scientific products. And, on the other hand, even the greatest partisans of modern science do not deny that it is marred by various adventurous vagaries.

The categories of means and purposes, of signs and consequences, are still in vogue today and will be preserved together with that of causes and effects. The knowledge that this latter category is likewise but a historical one and exerts but temporarily a dominating influence on science belongs to the positive outcome of philosophy, and Professor Lazarus, with all his advanced standpoint, has remained behind this result by about a yard.

Kindly note that it is not the extinction of the relation between cause and effect which we predict, but merely that of its dominance.

Whoever skips lightly over the current of life, will be greatly shocked when reading that we place the fundamental pillar of all perception, the category of cause and effect, in the same pa.s.sing boat in which the prophets and astrologers rode. One is very p.r.o.ne to belittle the faith of others by the name of "superst.i.tion" and honor one's own superst.i.tion by the t.i.tle of "science."

Once we have grasped the fact that our intellect has no other purpose than that of tracing a human picture of cosmic processes, and that its penetration of the interior of nature, its understanding, explaining, perceiving, knowing, etc., is nothing else, and cannot be anything else, that moment it loses its mysterious, transcendental metaphysical character. We also understand then, that the great spirit above the clouds who is supposed to create the world out of nothing, could very well serve the mind as a means of explaining things. And it is the same with the category of cause and effect, which is a splendid means of a.s.sisting explanation, but still will not suffice for the requirements of all time to come.

The perception that the great spirit above the clouds is a free invention of the small human mind has become so widely spread that we may well pa.s.s on over it to other things.

Among the questions now on the order of business is the one whether the "causes" with which modern science operates so widely are not in a way creators in miniature which produce their effects in a sleight-of-hand way. And this erroneous notion is, indeed, the current conception.

If a stone falls into the water, it is the cause of the undulations, but not their creator. It is only a co-operator, for the liquid and elastic qualities of the water also act as a cause. If the stone falls into b.u.t.ter, it creates at best but one undulation, and if this stony creator falls on the hard ground, it is all up with the creation of undulations.

This shows that causes are not creators, but rather effects which are not effected, but effect themselves.

The category of cause and effect is a good help in explanation, so long as it is accompanied by the philosophical consciousness that the whole of nature is an infinite sea of transformations, which are not created by one great or many small creators, but which create themselves.

A well-known philosophical author expresses himself in the following manner: "During the first weeks of its existence, the child has no perception either of the world without, or of its own body, or of its soul. Hence its feeling is not accompanied by the consciousness of an interaction between these three factors. It does not suspect its causes." We see that soul, body, and outer world are called the three factors of feeling. Now note how each one of these three causes or factors is, so to say, the store house of innumerable factors or causes, all of which cause the feeling of the child. The soul consists of many soul parts, the body of many bodily parts, and the outer world consists of so many parts that it would consist of ten times more parts, if there were any more than innumerable.

There is no doubt that the child's feeling, or any other, does not exist independently, but is dependent on the soul, the body, and the outer world. This const.i.tutes the indubitable interrelation of all things. In the winding processes of the self-agitated universe, the category of cause and effect serves as a means of enlightenment, by giving our mind its help in the systematization of processes. If the drop of a stone precedes, the undulations of the water follow; if soul, body, and outer world are present, feeling follows.

The positive outcome of philosophy does not reject the services of the category of cause and effect. It only rejects the mystical element in that category in which many people, even among those with a "scientific education," still believe. There is no witchcraft in this matter, but simply a mechanical systematization and cla.s.sification of natural phenomena in the order of their appearance. So long as water remains water and retains its liquid and elastic properties, and so long as a stone is a stone, a ponderous fellow striking the water heavily, just so long will the splash of the stone be surely and inevitably followed by undulations of the water. So long as soul, body, and outer world retain their known properties, they will with unfailing precision produce feeling. It is no more surprising that we can affirm this on the strength of our experience than that we have a category of cause and effect. There exists nothing extraordinary but the condition of things, and in this respect all things are alike, so that human understanding, cause and effect, or any other category, are no more extraordinary than any other condition. The only wonder is the universe, but this, being a universal wonder, is at the same time trivial, for nothing is so familiar as that which is common to all.

By the help of the viewpoint of cause and effect, man throws light on the phenomena of nature. Cause and effect serve to enlighten us about the world.

The way, the method, by which this enlightenment is produced, is the special object of our study. We do not deny that cause and effect serve us as a means, but only as one of many. We honor the category of cause and effect far too much when we regard it as _the_ panacea. We have seen that formerly other viewpoints served the same purpose and still others exist today, some of which have a prospect of being valued more highly in the future than cause and effect. This category serves very well for the explanation of processes which follow one another. But there are other phenomena which occur side by side, and these must also be elucidated. For such a purpose, the category of genus and species is quite as serviceable. Haeckel speaks somewhat slightingly of "museum zoologists and herbarium botanists," because they merely cla.s.sify animals and plants according to genera and species. The modern zoologists and botanists do not simply consider the multiplicity of animals and plants which exist simultaneously, but also the chronological order of the changes and transformations, and in this way they have gained much more of a life-picture of the zoological and botanical world, a picture not alone of its being, but also of its growing, of arising and declining. Undoubtedly the knowledge of the museum zoologists and herbarium botanists was meager, narrow, mechanical, and modern science offers a far better portrait of truth and life. Still this is no reason for overestimating the value of a.n.a.lysis by cause and effect. This method supplements the category of genus and species. It a.s.sists in enlightening, it helps in the process of thought, but it does not render other forms of thought superfluous.

It is essential for the theory of understanding, to recognize the special forms of thought of old and new times as peculiarities which have a common nature. This common nature of the process of thought, understanding, enlightenment, is a part of the universal world process, and not greatly different from it.

The conception of a cause partly explains the phenomena of the universe; but so does the conception of a purpose and of a species, in fact, so do all conceptions.

In the universe all parts are causes, all of them caused, produced, created, and yet there is no creator, no producer, no cause. The general produces the special, and the latter in turn produces by reaction the general.