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- A Modern Utopia - 50/51 -

You will think perhaps of atoms of the elements as instances of identically similar things, but these are things not of experience but of theory, and there is not a phenomenon in chemistry that is not equally well explained on the supposition that it is merely the immense quantities of atoms necessarily taken in any experiment that mask by the operation of the law of averages the fact that each atom also has its unique quality, its special individual difference. This idea of uniqueness in all individuals is not only true of the classifications of material science; it is true, and still more evidently true, of the species of common thought, it is true of common terms. Take the word chair. When one says chair, one thinks vaguely of an average chair. But collect individual instances, think of armchairs and reading chairs, and dining-room chairs and kitchen chairs, chairs that pass into benches, chairs that cross the boundary and become settees, dentists' chairs, thrones, opera stalls, seats of all sorts, those miraculous fungoid growths that cumber the floor of the Arts and Crafts Exhibition, and you will perceive what a lax bundle in fact is this simple straightforward term. In co-operation with an intelligent joiner I would undertake to defeat any definition of chair or chairishness that you gave me. Chairs just as much as individual organisms, just as much as mineral and rock specimens, are unique things--if you know them well enough you will find an individual difference even in a set of machine-made chairs--and it is only because we do not possess minds of unlimited capacity, because our brain has only a limited number of pigeon-holes for our correspondence with an unlimited universe of objective uniques, that we have to delude ourselves into the belief that there is a chairishness in this species common to and distinctive of all chairs.

Let me repeat; this is of the very smallest importance in all the practical affairs of life, or indeed in relation to anything but philosophy and wide generalisations. But in philosophy it matters profoundly. If I order two new-laid eggs for breakfast, up come two unhatched but still unique avian individuals, and the chances are they serve my rude physiological purpose. I can afford to ignore the hens' eggs of the past that were not quite so nearly this sort of thing, and the hens' eggs of the future that will accumulate modification age by age; I can venture to ignore the rare chance of an abnormality in chemical composition and of any startling aberration in my physiological reaction; I can, with a confidence that is practically perfect, say with unqualified simplicity "two eggs," but not if my concern is not my morning's breakfast but the utmost possible truth.

Now let me go on to point out whither this idea of uniqueness tends. I submit to you that syllogism is based on classification, that all hard logical reasoning tends to imply and is apt to imply a confidence in the objective reality of classification. Consequently in denying that I deny the absolute validity of logic. Classification and number, which in truth ignore the fine differences of objective realities, have in the past of human thought been imposed upon things. Let me for clearness' sake take a liberty here--commit, as you may perhaps think, an unpardonable insolence. Hindoo thought and Greek thought alike impress me as being overmuch obsessed by an objective treatment of certain necessary preliminary conditions of human thought--number and definition and class and abstract form. But these things, number, definition, class and abstract form, I hold, are merely unavoidable conditions of mental activity--regrettable conditions rather than essential facts. The forceps of our minds are clumsy forceps, and crush the truth a little in taking hold of it.

It was about this difficulty that the mind of Plato played a little inconclusively all his life. For the most part he tended to regard the _idea_ as the something behind reality, whereas it seems to me that the idea is the more proximate and less perfect thing, the thing by which the mind, by ignoring individual differences, attempts to comprehend an otherwise unmanageable number of unique realities.

Let me give you a rough figure of what I am trying to convey in this first attack upon the philosophical validity of general terms. You have seen the results of those various methods of black and white reproduction that involve the use of a rectangular net. You know the sort of process picture I mean--it used to be employed very frequently in reproducing photographs. At a little distance you really seem to have a faithful reproduction of the original picture, but when you peer closely you find not the unique form and masses of the original, but a multitude of little rectangles, uniform in shape and size. The more earnestly you go into the thing, the closer you look, the more the picture is lost in reticulations. I submit the world of reasoned inquiry has a very similar relation to the world I call objectively real. For the rough purposes of every day the net-work picture will do, but the finer your purpose the less it will serve, and for an ideally fine purpose, for absolute and general knowledge that will be as true for a man at a distance with a telescope as for a man with a microscope it will not serve at all.

It is true you can make your net of logical interpretation finer and finer, you can fine your classification more and more--up to a certain limit. But essentially you are working in limits, and as you come closer, as you look at finer and subtler things, as you leave the practical purpose for which the method exists, the element of error increases. Every species is vague, every term goes cloudy at its edges, and so in my way of thinking, relentless logic is only another phrase for a stupidity,--for a sort of intellectual pigheadedness. If you push a philosophical or metaphysical inquiry through a series of valid syllogisms--never committing any generally recognised fallacy--you nevertheless leave a certain rubbing and marginal loss of objective truth and you get deflections that are difficult to trace, at each phase in the process. Every species waggles about in its definition, every tool is a little loose in its handle, every scale has its individual error. So long as you are reasoning for practical purposes about the finite things of experience, you can every now and then check your process, and correct your adjustments. But not when you make what are called philosophical and theological inquiries, when you turn your implement towards the final absolute truth of things. Doing that is like firing at an inaccessible, unmarkable and indestructible target at an unknown distance, with a defective rifle and variable cartridges. Even if by chance you hit, you cannot know that you hit, and so it will matter nothing at all.

This assertion of the necessary untrustworthiness of all reasoning processes arising out of the fallacy of classification in what is quite conceivably a universe of uniques, forms only one introductory aspect of my general scepticism of the Instrument of Thought.

I have now to tell you of another aspect of this scepticism of the instrument which concerns negative terms.

Classes in logic are not only represented by circles with a hard firm outline, whereas they have no such definite limits, but also there is a constant disposition to think of negative terms as if they represented positive classes. With words just as with numbers and abstract forms there are definite phases of human development. There is, you know, with regard to number, the phase when man can barely count at all, or counts in perfect good faith and sanity upon his fingers. Then there is the phase when he is struggling with the development of number, when he begins to elaborate all sorts of ideas about numbers, until at last he develops complex superstitions about perfect numbers and imperfect numbers, about threes and sevens and the like. The same is the case with abstracted forms, and even to-day we are scarcely more than heads out of the vast subtle muddle of thinking about spheres and ideally perfect forms and so on, that was the price of this little necessary step to clear thinking. You know better than I do how large a part numerical and geometrical magic, numerical and geometrical philosophy has played in the history of the mind. And the whole apparatus of language and mental communication is beset with like dangers. The language of the savage is, I suppose, purely positive; the thing has a name, the name has a thing. This indeed is the tradition of language, and to-day even, we, when we hear a name, are predisposed--and sometimes it is a very vicious disposition--to imagine forthwith something answering to the name. We are disposed, as an incurable mental vice, to accumulate intension in terms. If I say to you Wodget or Crump, you find yourself passing over the fact that these are nothings, these are, so to speak, mere blankety blanks, and trying to think what sort of thing a Wodget or a Crump may be. And where this disposition has come in, in its most alluring guise, is in the case of negative terms. Our instrument of knowledge persists in handling even such openly negative terms as the Absolute, the Infinite, as though they were real existences, and when the negative element is ever so little disguised, as it is in such a word as Omniscience, then the illusion of positive reality may be complete.

Please remember that I am trying to tell you my philosophy, and not arguing about yours. Let me try and express how in my mind this matter of negative terms has shaped itself. I think of something which I may perhaps best describe as being off the stage or out of court, or as the Void without Implications, or as Nothingness or as Outer Darkness. This is a sort of hypothetical Beyond to the visible world of human thought, and thither I think all negative terms reach at last, and merge and become nothing. Whatever positive class you make, whatever boundary you draw, straight away from that boundary begins the corresponding negative class and passes into the illimitable horizon of nothingness. You talk of pink things, you ignore, if you are a trained logician, the more elusive shades of pink, and draw your line. Beyond is the not pink, known and knowable, and still in the not pink region one comes to the Outer Darkness. Not blue, not happy, not iron, all the not classes meet in that Outer Darkness. That same Outer Darkness and nothingness is infinite space, and infinite time, and any being of infinite qualities, and all that region I rule out of court in my philosophy altogether. I will neither affirm nor deny if I can help it about any not things. I will not deal with not things at all, except by accident and inadvertence. If I use the word 'infinite' I use it as one often uses 'countless,' "the countless hosts of the enemy"--or 'immeasurable'--"immeasurable cliffs"--that is to say as the limit of measurement rather than as the limit of imaginary measurability, as a convenient equivalent to as many times this cloth yard as you can, and as many again and so on and so on. Now a great number of apparently positive terms are, or have become, practically negative terms and are under the same ban with me. A considerable number of terms that have played a great part in the world of thought, seem to me to be invalidated by this same defect, to have no content or an undefined content or an unjustifiable content. For example, that word Omniscient, as implying infinite knowledge, impresses me as being a word with a delusive air of being solid and full, when it is really hollow with no content whatever. I am persuaded that knowing is the relation of a conscious being to something not itself, that the thing known is defined as a system of parts and aspects and relationships, that knowledge is comprehension, and so that only finite things can know or be known. When you talk of a being of infinite extension and infinite duration, omniscient and omnipotent and Perfect, you seem to me to be talking in negatives of nothing whatever. When you speak of the Absolute you speak to me of nothing. If however you talk of a great yet finite and thinkable being, a

A Modern Utopia - 50/51

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