第 5 节
作者:桃桃逃      更新:2022-08-21 16:33      字数:9316
  ideals are nothing but chimeras; and philosophy a mere system of such
  phantasms。 It is also opposed by the very different fancy that Ideas and ideals are
  something far too excellent to have actuality; or something too impotent to
  procure it for themselves。 This divorce between idea and reality is especially dear
  to the analytic understanding which looks upon its own abstractions; dreams
  though they are; as something true and real; and prides itself on the imperative
  'ought'; which it takes especial pleasure in prescribing even on the field of politics。
  As if the world had waited on it to learn how it ought to be; and was not! For; if it
  were as it ought to be; what would come of the precocious wisdom of that
  'ought'? When understanding turns this 'ought' against trivial external and
  transitory objects; against social regulations or conditions; which very likely
  possess a great relative importance for a certain time and special circles; it may
  often be right。 In such a case the intelligent observer may meet much that fails to
  satisfy the general requirements of right; for who is not acute enough to see a
  great deal in his own surroundings which is really far from being as it ought to be?
  But such acuteness is mistaken in the conceit that; when it examines these objects
  and pronounces what they ought to be; it is dealing with questions of philosophic
  science。 The object of philosophy is the Idea: and the Idea is not so impotent as
  merely to have a right or an obligation to exist without actually existing。 The
  object of philosophy is an actuality of which those objects; social regulations and
  conditions; are only the superficial outside。
  §7
  Thus reflection … thinking things over … in a general way involves the principle
  (which also means the beginning) of philosophy。 And when the reflective spirit
  arose again in its independence in modern times; after the epoch of the Lutheran
  Reformation; it did not; as in its beginnings among the Greeks; stand merely
  aloof; in a world of its own; but at once turned its energies also upon the
  apparently illimitable material of the phenomenal world。 In this way the name
  philosophy came to be applied to all those branches of knowledge; which are
  engaged in ascertaining the standard and Universal in the ocean of empirical
  individualities; as well as in ascertaining the Necessary element; or Laws; to be
  found in the apparent disorder of the endless masses of the fortuitous。 It thus
  appears that modern philosophy derives its materials from our own personal
  observations and perceptions of the external and internal world; from nature as
  well as from the mind and heart of man; when both stand in the immediate
  presence of the observer。
  This principle of Experience carries with it the unspeakably important condition
  that; in order to accept and believe any fact; we must be in contact with it; or; in
  more exact terms; that we must find the fact united and combined with the
  certainty of our own selves。 We must be in touch with our subject…matter;
  whether it be by means of our external senses; or; else; by our profounder mind
  and our intimate self…consciousness。 This principle is the same as that which has
  in the present day been termed faith; immediate knowledge; the revelation in the
  outward world; and; above all; in our own heart。
  Those sciences; which thus got the name of philosophy; we call empirical
  sciences; for the reason that they take their departure from experience。 Still the
  essential results which they aim at and provide are laws; general propositions; a
  theory … the thoughts of what is found existing。 On this ground the Newtonian
  physics was called Natural Philosophy。 Hugo Grotius; again; by putting together
  and comparing the behaviour of states towards each other as recorded in history;
  succeeded; with the help of the ordinary methods of general reasoning; in laying
  down certain general principles; and establishing a theory which may be termed
  the Philosophy of International Law。 In England this is still the usual signification
  of the term philosophy。 Newton continues to be celebrated as the greatest of
  philosophers: and the name goes down as far as the price…lists of
  instrument…makers。 All instruments; such as the thermometer and barometer;
  which do not come under the special head of magnetic or electric apparatus; are
  styled philosophical instruments。 Surely thought; and not a mere combination of
  wood; iron; etc。; ought to be called the instrument of philosophy! The recent
  science of Political Economy in particular; which in Germany is known as
  Rational Economy of the State; or intelligent national economy; has in England
  especially appropriated the name of philosophy。
  §8
  In its own field this empirical knowledge may at first give satisfaction; but in two
  ways it is seen to come short。 In the first place there is another circle of objects
  which it does not embrace。 These are Freedom; Spirit; and God。 They belong to
  a different sphere; not because it can be said that they have nothing to do with
  experience; for though they are certainly not experiences of the senses; it is quite
  an identical proposition to say that whatever is in consciousness is experienced。
  The real ground for assigning them to another field of cognition is that in their
  scope and content these objects evidently show themselves as infinite。
  There is an old phrase often wrongly attributed to Aristotle; and supposed to
  express the general tenor of his philosophy。 Nihil est in intellectu quod non fuerit
  in sensu: there is nothing in thought which has not been in sense and experience。
  If speculative philosophy refused to admit this maxim; it can only have done so
  from a misunderstanding。 It will; however; on the converse side no less assert:
  Nihil est in sensu quod! non fuerit in intellectu。 And this may be taken in two
  senses。 In the general sense it means that nous or spirit (the more profound idea
  of nous in modern thought) is the cause of the world。 In its special meaning (see §
  2) it asserts that the sentiment of right; morals; and religion is a sentiment (and in
  that way an experience) of such scope and such character that it can spring from
  and rest upon thought alone。
  §9
  But in the second place in point of form the subjective reason desires a further
  satisfaction than empirical knowledge gives; and this form is; in the widest sense
  of the term; Necessity (§ 1)。 The method of empirical science exhibits two
  defects。
  The first is that the Universal or general principle contained in it; the genus; or
  kind; etc。; is; on its own account; indeterminate and vague; and therefore not on
  its own account connected with the Particulars or the details。 Either is external
  and accidental to the other; and it is the same with the particular facts which are
  brought into union: each is external and accidental to the others。
  The second defect is that the beginnings are in every case data and postulates;
  neither accounted for nor deduced。 In both these points the form of necessity fails
  to get its due。 Hence reflection; whenever it sets itself to remedy these defects;
  becomes speculative thinking; the thinking proper to philosophy。 As a species of
  reflection; therefore; which; though it has a certain community of nature with the
  reflection already mentioned; is nevertheless different from it; philosophic thought
  thus possesses; in addition to the common forms; some forms of its own; of
  which the Notion may be taken as the type。
  The relation of speculative science to the other sciences may be stated in the
  following terms。 It does not in the least neglect the empirical facts contained in the
  several sciences; but recognises and adopts them: it appreciates and applies
  towards its own structure the universal element in these sciences; their laws and
  classifications: but besides all this; into the categories of science it introduces; and
  gives currency to; other categories。 The difference; looked at in this way; is only
  a change of categories。 Speculative Logic contains all previous Logic and
  Metaphysics: it preserves the same forms of thought; the same laws and objects …
  while at the same time remodelling and expanding them with wider categories。
  From notion in the speculative sense we should distinguish what is ordinarily
  called a notion。 The phrase; that no notion can ever comprehend the Infinite; a
  phrase which has been repeated over and over again till it has grown axiomatic; is
  based upon this narrow estimate of what is meant by notions。
  §10
  This thought; which is proposed as the instrument of philosophic knowledge;
  itself calls for further explanation。 We must understand in what way it possesses
  necessity or cogency: and when it claims to be equal to the task of apprehending
  the absolute objects (God; Spirit; Freedom); that claim must be substantiated。
  Such an explanation; however; is itself a lesson in philosophy; and properly falls
  within the scope of the science itself。 A preliminary attempt to make matters plain
  would only be unphilosophical; a