Читать книгу The Philosophy of Natural Theology - William Jackson T. - Страница 16

In his discourse on Natural Theology, Lord Brougham writes thus (p. 78):—"The whole reasoning proceeds necessarily upon the assumption that there exists a being or thing separate from, and independent of, matter, and conscious of its own existence, which we call mind. For the argument is, 'Had I to accomplish this purpose, I should have used some such means'; or, 'Had I used these means, I should have thought I was accomplishing some such purpose.' Perceiving the adaptation of the means to the end, the inference is, that some being has acted as we should ourselves act, and with the same views. But when we so speak, and so reason, we are all the while referring to an intelligent principle or existence; we are referring to our mind, and not to our bodily frame." ... "The belief that mind exists is essential to the whole argument by which we infer that the Deity exists. This belief ... is the foundation of Natural Theology in all its branches; and upon the scheme of materialism no rational, indeed no intelligible, account can be given of a first cause, or of the creation or government of the universe."

In a foot-note, Lord Brougham adds:—"It is worthy of observation that not the least allusion is made in Dr. Paley's work to the argument here stated, although it is the foundation of the whole of Natural Theology. Not only does this author leave entirely untouched the argument à priori (as it is called), and also all the inductive arguments derived from the phenomena of mind, but he does not even advert to the argument upon which the inference of design must of necessity rest—that design which is the whole subject of his book. Nothing can more evince his distaste or incapacity for metaphysical researches. He assumes the very position which alone sceptics dispute. In combating him they would assert that he begged the whole question; for certainly they do not deny, at least in modern times, the fact of adaptation. As to the fundamental doctrine of causation, not the least allusion is ever made to it in any of his writings,—even in his Moral Philosophy."

It is when reviewing this last-named treatise that Dr. Whewell remarks (History of Moral Philosophy, p. 169):—

"The fact is that Paley had no taste, and therefore we may be allowed to say that he had little aptitude, for metaphysical disquisitions. In this there would have been no blame, if he had not entered into speculations which, if they were not metaphysically right, must be altogether wrong. We often hear persons declare that they have no esteem for metaphysics, and intend to shun all metaphysical reasonings; and this is usually the prelude to some specimen of very bad metaphysics: for I know no better term by which to designate the process of misunderstanding and confounding those elements of truth which are supplied by the relations of our own ideas. That Paley had no turn or talent for the reasoning which depends on such relations, is plain enough."

The reader may with little trouble collect for himself what is meant by bad metaphysics from the following extracts. The first is Lord Macaulay's criticism on the metaphysics of the Schools, which he introduces into his essay on Francis Bacon, as follows:—

"By stimulating men to the discovery of useful truth, he" (Bacon) "furnished them with a motive to perform the inductive process well and carefully. His predecessors had been, in his phrase, not interpreters, but anticipators of nature. They had been content with the first principles at which they had arrived by the most scanty and slovenly induction. And why was this? It was, we conceive, because their philosophy proposed to itself no practical end—because it was merely an exercise of the mind. A man who wants to contrive a new machine or a new medicine has a strong motive to observe accurately and patiently, and to try experiment after experiment. But a man who merely wants a theme for disputation or declamation has no such motive. He is therefore content with premises grounded on assumption, or on the most scanty and hasty induction. Thus, we conceive, the schoolmen acted. On their foolish premises they often argued with great ability; and as their object was "assensum subjugare, non res" (Nov. Org. I. Aph. 29), to be victorious in controversy, not to be victorious over nature, they were consistent. For just as much logical skill could be shown in reasoning on false as on true premises."[44] Of course, if any genuine metaphysical philosophy exists at all, its right and real object must be to try and discover true premises of the more abstract sort—premises, the truth of which affects the procedure of all the ancillary series.[45]

Our next quotation contains Hume's sentence of execution rather than critique upon metaphysics as he saw them in connection with dogmatic theology. First, for his fiery anathema:—

"When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume of divinity or School metaphysics, for instance, let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matters of fact and existence? No. Commit it then to the flames: For it can contain nothing but sophistry and illusion." (Inquiry concerning Human Understanding, § XII.) Alas for certain of Hume's own speculations!

The student of Positivism knows how this fierce invective was echoed and re-echoed by Comte and his followers. They, however, omitted the qualifying word "School," which Hume prefixed to metaphysics. With Comte, metaphysic of every kind was "anathema maranatha"; and even psychology got excommunicated, by way of making "a clean sweep."

Hume, on the contrary, had an idea of what philosophy ought to be, and thus outlined his preparation for a Metaphysic of the Future:—

"The only method of freeing learning, at once, from these abstruse questions, is to inquire seriously into the nature of human understanding, and show, from an exact analysis of its powers and capacity, that it is by no means fitted for such remote and abstruse subjects. We must submit to this fatigue in order to live at ease ever after: and must cultivate true metaphysics with some care, in order to destroy the false and adulterate. Indolence, which, to some persons, affords a safeguard against this deceitful philosophy, is, with others, overbalanced by curiosity; and despair, which at some moments prevails, may give place afterwards to sanguine hopes and expectations. Accurate and just reasoning is the only catholic remedy, fitted for all persons and all dispositions; and is alone able to subvert that abstruse philosophy and metaphysical jargon, which, being mixed up with popular superstition, renders it in a manner impenetrable to careless reasoners, and gives it the air of science and wisdom.

"Besides this advantage of rejecting, after deliberate inquiry, the most uncertain and disagreeable part of learning, there are many positive advantages, which result from an accurate scrutiny into the powers and faculties of human nature. It is remarkable concerning the operations of the mind, that though most intimately present to us, yet, whenever they become the object of reflection, they seem involved in obscurity; nor can the eye readily find those lines and boundaries which discriminate and distinguish them. The objects are too fine to remain long in the same aspect or situation, and must be apprehended, in an instant, by a superior penetration, derived from nature, and improved by habit and reflection. It becomes, therefore, no inconsiderable part of science barely to know the different operations of the mind, to separate them from each other, to class them under their proper heads, and to correct all that seeming disorder in which they lie involved, when made the object of reflection and inquiry. This task of ordering and distinguishing, which has no merit when performed with regard to external bodies, the objects of our senses, rises in its value when directed towards the operations of the mind, in proportion to the difficulty and labour which we meet with in performing it. And if we can go no farther than this mental geography, or delineation of the distinct parts and powers of the mind, it is at least a satisfaction to go so far; and the more obvious this science may appear (and it is by no means obvious), the more contemptible still must the ignorance of it be esteemed, in all pretenders to learning and philosophy." Ibid. Section I.

It seems worth while to consider what the effects might have been, had Hume been faithful to his own idea.[46] In the first place he would have remedied the weakness pointed out by Macaulay in the premises of the schoolmen, which were in fact little better than sententious maxims often derived from mistranslated passages of Scripture, one-sided opinions of the Fathers, and other sources of doubtful value. These, Hume would have abscided altogether, and rested his "true metaphysics" upon such principles as survived a searching inquiry into the conditions of Human knowledge. Hence, secondly, he would have rendered a great service to Divinity itself, which can never be benefited by such arguments as have been described, but must look for a safe alliance to a synthesis of Faith and Reason. And in the third place he might have probably given to his country a critical Philosophy adapted to English modes of Thought. Kant's mind was fired by a spark of Hume's kindling, but when we think what might have been the shape and acceptance of Kant in this country had Hume heralded him by a critique of Reason, it is impossible to read the great Scotchman's writings without a feeling of disappointment.[47]

It would however be unjust to omit the fact that Hume did really entertain a serious intention of dealing with these difficult questions. Thus much is expressed in his earliest work, and we may conjecture that literary disappointment was at least one cause of that later preference for "easy philosophy" which contrasts so strongly with the programme of his treatise on Human Nature. Few programmes were ever more vigorously outlined, than the ensuing.

"From hence," he says, "in my opinion, arises that common prejudice against metaphysical reasonings of all kinds, even amongst those who profess themselves scholars, and have a just value for every other part of literature. By metaphysical reasonings, they do not understand those on any particular branch of science, but every kind of argument, which is any way abstruse, and requires some attention to be comprehended. We have so often lost our labour in such researches, that we commonly reject them without hesitation, and resolve, if we must for ever be a prey to errors and delusions, that they shall at least be natural and entertaining. And, indeed, nothing but the most determined scepticism, along with a great degree of indolence, can justify this aversion to metaphysics. For, if truth be at all within the reach of human capacity, 'tis certain it must lie very deep and abstruse; and to hope we shall arrive at it without pains, while the greatest geniuses have failed with the utmost pains, must certainly be esteemed sufficiently vain and presumptuous. I pretend to no such advantage in the philosophy I am going to unfold, and would esteem it a strong presumption against it, were it so very easy and obvious."—Treatise on Human Nature, Introduction, p. 12.

In these sentences Hume has sufficiently condemned the vulgar objections brought against abstract reasoning. Deep and difficult questions can be discussed in no other manner; and what is often called a popular treatise on some subject of philosophic inquiry can never be more than a statement of its writer's opinions, or possibly of his sentimental prejudices.

The next paragraph contains Hume's earliest[48] sketch of that critical inquiry into Human Nature on which he proposed to base all future philosophy. It is of course deeply interesting.

"'Tis evident that all the sciences have a relation, greater or less, to human nature; and that however wide any of them may seem to run from it, they still return back by one passage or another. Even Mathematics, Natural Philosophy, and Natural Religion, are in some measure dependent on the science of Man; since they lie under the cognizance of men, and are judged of by their powers and faculties.

"'Tis impossible to tell what changes and improvements we might make in these sciences were we thoroughly acquainted with the extent and force of human understanding, and could explain the nature of the ideas we employ, and of the operations we perform in our reasonings. And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views further, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings that reason, but also one of the objects concerning which we reason."

"If, therefore, the sciences of mathematics, natural philosophy, and natural religion, have such a dependence on the knowledge of man, what may be expected in the other sciences, whose connection with human nature is more close and intimate?... In these four sciences of Logic, Morals, Criticism, and Politics, is comprehended almost everything which it can any way import us to be acquainted with, or which can tend either to the improvement or ornament of the human mind.

"Here then is the only expedient, from which we can hope for success in our philosophical researches, to leave the tedious lingering method, which we have hitherto followed, and instead of taking now and then a castle or village on the frontier, to march up directly to the capital or centre of these sciences, to human nature itself; which being once masters of, we may everywhere else hope for an easy victory. From this station we may extend our conquests over all those sciences which more intimately concern human life, and may afterwards proceed at leisure to discover more fully those which are the objects of pure curiosity. There is no question of importance, whose decision is not comprised in the science of man; and there is none, which can be decided with any certainty, before we become acquainted with that science. In pretending, therefore, to explain the principles of human nature, we in effect propose a complete system of the sciences, built on a foundation almost entirely new, and the only one upon which they can stand with any security."[49] Ibid. pp. 13-14.

The present writer has a special interest in citing these passages, because they do in fact defend as well as describe the procedure of his very next chapter.

Such then at an early age was Hume's keen-edged critical appreciation of those intellectual conditions required for a Philosophy of the Sciences, or as he calls it, the "true Metaphysics." In order to supplement his clever and clear idea by a very practical delineation of the metaphysical territory, we turn to another great thinker, the founder of our modern natural science, the great Lord Verulam.[50]

Bacon divides Philosophy according to its objects, which are three,—God, Nature, Man. Take, then, Natural Philosophy; it is well said that the truth of nature lies deeply hidden, and it is also well said that the Producer imitates Nature. Natural Philosophy divides itself accordingly into the inquisition of causes and the production of effects; it is both speculative and operative. There is indeed an intercourse between causes and effects, and both these kinds of knowledge. All true and fruitful Natural Philosophy has a double scale or ladder,—ascendent and descendent; ascending from experiment to first causes; descending thence to fresh experiment and always fresh productiveness.[51]

The ascending half is divided into two moieties, of which one is the science of Physics, the other of Metaphysics. In distinguishing these two, Bacon so far agrees with antiquity as to say,—"That Physic supposes in nature only a being and moving and natural necessity; whereas Metaphysic supposes also a Mind and Idea. For that which I shall say comes perhaps to this."[52] Or, to put it in another light, he writes elsewhere:—"Physique, taking it according to the derivation, and not according to our idiom for medicine, is situate in a middle term or distance between natural history and Metaphysique. For natural history describeth the variety of things; Physique, the causes, but variable or respective causes; and Metaphysique, the fixed and constant causes."[53]

In order to clear the way for his Metaphysic of the future, Bacon subjects what had been called by that name to a critical process. He separates from it a kind of theoretical philosophy, the attainment of which he considered doubtful, though he desired that it should be attempted, as the ultimate goal of human wisdom. The object of the separation is, therefore, to leave his metaphysical science within the limits of what is certainly attainable,—a fact not to be lost sight of in its relation to the abstract subjects in which we are now specially interested. The separated realm of knowledge Bacon calls "First and Summary Philosophy"; it is a "common ancestor to all knowledge,"[54] whereas Metaphysic belongs to the philosophy of Nature. It is at the apex of his pyramid of knowledges,[55]—the basis being a collection of natural facts—the "stage next the basis," (an investigation of causes variable and immersed in material existence,) is called "Physique—the stage next the vertical point is Metaphysique."[56] To enter clearly into Bacon's meaning, two questions should be answered: one, what was the wisdom that older Metaphysicians pursued, respecting which he did not himself feel sanguine? and the other, what remained in his thought the province of practical Metaphysique?

It is obvious that a wisdom which shall gather up all that every other realm of wisdom produces, cast it into Thought's winepress, and extract the rarest vintage of Truth, has been the vision of every age since men began to inquire and to reason. If this wisdom were possible, it would become to us an alphabet of the Universe; we should obtain a clear insight into the world as it is, and the foregone work of its Creator. Each of us might truthfully say:—