Part 22

3. RATIONAL PSYCHOLOGY.--The soul is that within us which is self-conscious. In the self-consciousness of the soul are itself and other objects. Consciousness is either clear or indistinct. Clear consciousness is thought. The soul is a simple incorporeal substance. There dwells within it a power to represent to itself a world. In this sense brutes also may have a soul, but a soul which possesses understanding and will is mind, and mind belongs alone to men. The soul of man is a mind joined to a body, and this is the distinction between men and superior spirits. The movements of the soul and of the body harmonize with each other by virtue of the preëstablished harmony. The freedom of the human soul is the power according to its own arbitrament, to choose of two possible things that which pleases it best. But the soul does not decide without motives, it ever chooses that which it holds to be the best. Thus the soul would seem impelled to its action by its representations, but the understanding is not constrained to its representations of that which is good and bad, and hence also the will is not constrained, but free. As a simple being the soul is indivisible, and hence incorruptible; the souls of brutes, however, have no understanding, and hence enjoy no conscious existence after death. This belongs alone to the human soul, and hence the human soul alone is immortal.

4. NATURAL THEOLOGY.—Wolff uses here the cosmological argument to demonstrate the existence of a God. God might have made different worlds, but has preferred the present one as the best. This world has been called into being by the will of God. His aim in its creation was the manifestation of his own perfection. Evil in the world does not spring from the Divine will, but from the limited being of human things. God permits it only as a means of good.

This brief aphoristic exposition of Wolff’s metaphysics, shows how greatly it is related to the doctrine of Leibnitz. The latter, however, loses much of its speculative profoundness by the abstract and logical treatment it receives in the hands of Wolff. For the most part, the specific elements of the monadology remain in the background; with Wolff, his simple beings are not representative like the Monads, but more like the Atoms. Hence there is with him much that is illogical and contradictory. His peculiar merit in metaphysics is ontology, which he has elaborated far more strictly than his predecessors. A multitude of philosophical terminations owe to him their origin, and their introduction into philosophical language.

The philosophy of Wolff, comprehensible and distinct as it was, and by its composition in the German language more accessible than that of Leibnitz, soon became the popular philosophy, and gained an extensive influence. Among the names which deserve credit for their scientific treatment of it, we may mention _Thümming_, 1697-1728; _Bilfinger_, 1693-1750; _Baumeister_, 1708-1785; _Baumgarten_ the esthetic, 1714-1762; and his scholar _Meier_, 1718-1777.

SECTION XXXVI.

THE GERMAN CLEARING UP.

Under the influence of the philosophy of Leibnitz and Wolff, though without any immediate connection with it, there arose in Germany during the latter half of the eighteenth century, an eclectic popular philosophy, whose different phases may be embraced under the name of the German clearing up. It has but little significance for the history of philosophy, though not without importance in other respects. Its great aim was to secure a higher culture, and hence a cultivated and polished style of reasoning is the form in which it philosophized. It is the _German_ counterpart of the _French_ clearing up. As the latter closed the realistic period of development by drawing the ultimate consequence of materialism, so the former closed the idealistic series by its tendency to an extreme subjectivism. To the men of this direction, the empirical, individual Ego becomes the absolute; they forget every thing else for it, or rather every thing else has a value in their eyes only in proportion as it refers and ministers to the subject by contributing to its demands and satisfying its inner cravings. Hence the question of immortality becomes now the great problem of philosophy (in which respect we may mention _Mendelssohn_, 1727-1786, the most important man in this direction); the eternal duration of the individual soul is the chief point of interest; objective ideas or truths of faith, _e. g._ the personality of God, though not denied, cease to have an interest; it is held as a standing article of belief that we can know nothing of God. In another current of this direction, it is moral philosophy and esthetics (_Garvey_, 1742-1798; _Engel_, 1741-1802; _Abbt_, 1738-1766; _Sulzer_, 1720-1779) which find a scientific treatment, because both these preserve a subjective interest. In general, every thing is viewed in its useful relations; the useful becomes the peculiar criterion of truth; that which is not useful to the subject, or which does not minister to his subjective ends, is set aside. In connection with this turn of mind stands the prevailing teleological direction which the investigations of nature assumed (_Reimarus_, 1694-1765), and the utilitarian character given to ethics. The happiness of the individual was considered as the highest principle and the supreme end (_Basedow_, 1723-1790). Even religion is contemplated from this point of view. Reimarus wrote a treatise upon the “_advantages_” of religion, in which he attempted to prove that religion was not subversive of earthly pleasure, but rather increased it; and _Steinbart_ (1738-1809) elaborated, in a number of treatises, the theme that all wisdom consists alone in attaining happiness, _i. e._ enduring satisfaction, and that the Christian religion, instead of forbidding this, was rather itself the true doctrine of happiness. In other particulars Christianity received only a temperate respect; wherever it laid claim to any authority disagreeable to the subject (as in individual doctrines like that of future punishment), it was opposed, and in general the effort was made to counteract, as far as possible, the positive dogma by natural religion. Reimarus, for example, the most zealous defender of theism and of the teleological investigation of nature, is at the same time the author of the Wolfenbüttel fragments. By criticizing the Gospel history, and every thing positive and transmitted, and by rationalizing the supernatural in religion, the subject displayed its new-found independence. In fine, the subjective standpoint of this period exhibits itself in the numerous autobiographies and self-confessions then so prevalent; the isolated self is the object of admiring contemplation (_Rousseau_, 1712-1778, and his confessions); it beholds itself mirrored in its particular conditions, sensations, and views—a sort of flirtation with itself, which often rises to sickly sentimentality. According to all this, it is seen to be the extreme consequence of subjective idealism which constitutes the character of the German clearing up period, which thus closes the series of an idealistic development.

SECTION XXXVII.

TRANSITION TO KANT.

The idealistic and the realistic stage of development to which we have now been attending, each ended with a one-sided result. Instead of actually and internally reconciling the opposition between thought and being, they both issued in denying the one or the other of these factors. Realism, on its side, had made matter absolute; and idealism, on its side, had endowed the empirical Ego with the same attribute—extremes in which philosophy was threatened with total destruction. It had, in fact, in Germany as in France, become merged in the most superficial popular philosophy. Then _Kant_ arose, and brought again into one channel the two streams which, when separate from each other, threatened to lose themselves amid the sands. Kant is the great renovator of philosophy, who brought back to their point of divergence the one-sided efforts which had preceded him, and embraced them in their unity and totality. He stands in some special and fitting relation either antagonistic or harmonious to all others—to Locke no less than to Hume, to the Scottish philosophers no less than to the English and French moralists, to the philosophy of Leibnitz and of Wolff, as well as to the materialism of the French and the utilitarianism of the German clearing up period. His relation to the development of a partial idealism and a one-sided realism is thus stated: Empiricism had made the Ego purely passive and subordinate to the sensible external world—idealism had made it purely active, and given it a sovereignty over the sensible world; Kant attempted to strike a balance between these two claims, by affirming that the Ego as practical is free and autonomic, an unconditioned lawgiver for itself, while as theoretical it is receptive and conditioned by the phenomenal world; but at the same time the theoretical Ego contains the two sides within itself, for if, on the one side, empiricism may be justified upon the ground that the material and only field of all our knowledge is furnished by experience, so on the other side, rationalism may be justified on the ground that there is an apriori factor and basis to our knowledge, for in experience itself we make use of conceptions which are not furnished by experience, but are contained apriori in our understanding.

In order, now, that we may bring the very elaborate framework of the Kantian philosophy into a clearer outline, let us briefly glance at its fundamental conceptions, and notice its chief principles and results. Kant subjected the activity of the human mind in knowing, and the origin of our experience, to his critical investigation. Hence his philosophy is called critical philosophy, or criticism, because it aims to be essentially an examination of our faculty of knowledge; it is also called transcendental philosophy, since Kant calls the reflection of the reason upon its relation to the objective world, a transcendental reflection (transcendental must not be confounded with transcendent), or, in other words, a transcendental knowledge is one “which does not relate so much to objects of knowledge, as to our way of knowing them, so far as this is apriori possible.” The examination of the faculty of knowledge, which Kant attempts in his “_Critick of Pure Reason_,” shows the following results. All knowledge is a product of two factors, the knowing subject and the external world. Of these two factors, the latter furnishes our knowledge with experience, as the matter, and the former with the conceptions of the understanding, as the form, through which a connected knowledge, or a synthesis of our perceptions in a whole of experience first becomes possible. If there were no external world, then would there be no phenomena; if there were no understanding, then these phenomena, or perceptions, which are infinitely manifold, would never be brought into the unity of a notion, and thus no experience were possible. Thus, while intuitions without conceptions are blind, and conceptions without intuitions are empty, knowledge is a union of the two, since it requires that the form of conception should be filled with the matter of experience, and that the matter of experience should be apprehended in the net of the understanding’s conceptions. Nevertheless, we do not know things as they are in themselves. _First_, because the categories, or the forms of our understanding prevent. By bringing that which is given as the material of knowledge into our own conceptions as the form, there is manifestly a change in respect of the objects, which become thought of not as they are, but only as we apprehend them; they appear to us only as they are transmuted into categories. But besides this subjective addition, there is yet another. _Secondly_, we do not know things as they are in themselves, because even the intuitions which we bring within the form of the understanding’s conceptions, are not pure and uncolored, but are already penetrated by a subjective medium, namely, by the universal form of all objects of sense, space and time. Space and time are also subjective additions, forms of sensuous intuition, which are just as originally present in our minds as the fundamental conceptions or categories of our understanding. That which we would represent intuitively to ourselves we must place in space and time, for without these no intuition is possible. From this it follows that it is only phenomena which we know, and not things in themselves separate from space and time.

A superficial apprehension of these Kantian principles might lead one to suppose that Kant’s criticism did not essentially go beyond the standpoint of Locke’s empiricism. But such a supposition disappears upon a careful scrutiny. Kant was obliged to recognize with Hume that the conceptions, cause and effect, substance and attribute, and the other conceptions which the human understanding sees itself necessitated to think in the phenomena, and in which every one of its thoughts must be found, do not arise from any experience of the sense. For instance, when we become affected through different senses, and perceive a white color, a sweet taste, a rough surface, &c., and predicate all these of one thing, as a piece of sugar, there come from without only the plurality of sensations, while the conception of unity cannot come through sensation, but is a category or conception borne over to the sensations from the mind itself. But instead of denying, for this reason, the reality of these conceptions of the understanding, Kant took a step in advance, assigning a peculiar province to this activity of the understanding, and showing that these forms of thought thus furnished to the matter of experience are immanent laws of the human faculty of knowledge, the peculiar laws of the understanding’s operations, which may be obtained by a perfect analysis of our thinking activity. (Of these laws or conceptions there are twelve, viz., unity, plurality, totality; reality, negation, limitation; substantiality, causality, reciprocal action; possibility, actuality, and necessity.)

From what has been said we can see the three chief principles of the Kantian theory of knowledge:

1. WE KNOW ONLY PHENOMENA AND NOT THINGS IN THEMSELVES.—The experience furnished us by the external world becomes so adjusted and altered in its relations (for we apprehend it at first in the subjective framework of space and time, and then in the equally subjective forms of our understanding’s conceptions), that it no longer represents the thing itself in its original condition, pure and unmixed.

2. NEVERTHELESS EXPERIENCE IS THE ONLY PROVINCE OF OUR KNOWLEDGE, AND THERE IS NO SCIENCE OF THE UNCONDITIONED.—This follows of course, for since every knowledge is the product of the matter of experience, and the form of the understanding, and depends thus upon the co-working of the sensory and the understanding, then no knowledge is possible of objects for which one of these factors, experience, fails us; a knowledge alone from the understanding’s conceptions of the unconditioned is illusory since the sensory can show no unconditioned object corresponding to the conception. Hence the questions which Kant places at the head of his whole Critick; how are synthetical judgments apriori possible? _i. e._ can we widen our knowledge apriori, by thought alone, beyond the sensuous experience? is a knowledge of the supersensible possible? must be answered with an unconditional negative.

3. Still, if the human knowledge makes no effort to stride beyond the narrow limits of experience, _i. e._ to become transcendent, it involves itself in the greatest contradictions. The three ideas of the reason, the psychological, the cosmological, and the theological, viz. (_a_) the idea of an absolute subject, _i. e._ of the soul, or of immortality, (_b_) the idea of the world as a totality of all conditions and phenomena, (_c_) the idea of a most perfect being—are so wholly without application to the empirical actuality, are so truly regulative, and not constitutive principles, which are only the pure products of the reason, and are so entirely without a correspondent object in experience, that whenever they are applied to experience, _i. e._ become conceived of as actually existing objects, they lead to pure logical errors, to the most obvious paralogisms and sophisms. These errors, which are partly false conclusions and paralogisms, and partly unavoidable contradictions of the reason with itself, Kant undertook to show in reference to all the ideas of the reason. Take, _e. g._ the cosmological idea. Whenever the reason posits any transcendental expressions in reference to the universe, _i. e._ attempts to apply the forms of the finite to the infinite, it is at once evident that the antithesis of those expressions can be proved just as well as the thesis. The affirmation that the world has a beginning in time, and limits in space, can be proved as well as, and no better than its opposite, that the world has no beginning in time, and no spacial limits. Whence it follows that all speculative cosmology is an assumption by the reason. So also with the theological idea; it rests on bare logical paralogisms, and false conclusions, as Kant, with great acuteness, shows in reference to each of the proofs for the being of a God, which previous dogmatic philosophies had attempted. It is therefore impossible to prove and to conceive of the existence of a God as a Supreme Being, or of the soul as a real subject, or of a comprehending universe. The peculiar problems of metaphysics lie outside the province of philosophical knowledge.

Such is the negative part of the Kantian philosophy; its positive complement is found in the “_Critick of the Practical Reason_.” While the mind as theoretical and cognitive is wholly conditioned, and ruled by the objective and sensible world, and thus knowledge is only possible through intuition, yet as practical does it go wholly beyond the given (the sense impulse), and is determined only through the categorical imperative, and the moral law, which is itself, and is therefore free and autonomic; the ends which it pursues are those which itself, as moral spirit, places before itself; objects are no more its masters and lawgivers, to which it must yield if it would know the truth, but its servants, which it may use for its own ends in actualizing its moral law. While the theoretical mind is united to a world of sense and phenomena, a world obedient to necessary laws, the practical mind, by virtue of the freedom essential to it, by virtue of its direction towards an absolute aim, belongs to a purely intelligible and supersensible world. This is the practical idealism of Kant, from which he derives the three practical postulates of the immortality of the soul, moral freedom, and the being of a God, which, as theoretical truths, had been before denied.

With this brief sketch for our guidance, let us now pass on to a more extended exposition of the Kantian Philosophy.

SECTION XXXVIII.

KANT.

Immanuel Kant was born at Königsberg in Prussia, April 22, 1724. His father an honest saddlemaker, and his mother a prudent and pious woman, exerted a good influence upon him in his earliest youth. In the year 1740 he entered the university, where he connected himself with the theological department, but devoted the most of his time to philosophy, mathematics, and physics. He commenced his literary career in his twenty-third year, in 1747, with a treatise entitled “_Thoughts concerning the true estimate of Living Forces_.” He was obliged by his pecuniary circumstances to spend some years as a private tutor in different families in the neighborhood of Königsberg. In 1755 he took a place in the university as “_privat-docent_,” which position he held for fifteen years, during which time he gave lectures upon logic, metaphysics, physics, mathematics, and also, during the latter part of the time, upon ethics, anthropology, and physical geography. At this period he adhered for the most part to the school of Wolff, though early expressing his doubts in respect of dogmatism. From the publication of his first treatise he applied himself to writing with unwearied

## activity, though his great work, the “_Critick of pure Reason_,” did not

appear till his fifty-seventh year, 1781. His “_Critick of the practical Reason_,” was issued in 1787, and his “_Religion within the bounds of pure Reason_,” in 1793. In 1770, in his forty-sixth year, he was chosen ordinary professor of logic and metaphysics, a chair which he continued to fill uninterruptedly till 1794, when the weakness of age obliged him to leave it. Invitations to professorships at Jena, Erlangen, and Halle, were given him and rejected. As soon as he became known, the noblest and most active minds flocked from all parts of Germany to Königsberg, to sit at the feet of the sage who was master there. One of his worshippers, Reuss, professor of philosophy at Würzburg, who abode but a brief time at Königsberg, entered his chamber, declaring that he had come one hundred and sixty miles[3] in order to see Kant and to speak with him.—During the last seventeen years of his life he occupied a little house with a garden, in a quiet quarter of the city, where his calm and regular mode of life might be undisturbed. His habits of life were very simple. He never left his native province even to go as far as Dantzic. His longest journeys were to visit some country-seats in the environs of Königsberg. Nevertheless, as his lectures upon physical geography testify, he acquired by reading the most accurate knowledge of the earth. He knew all of Rousseau’s works, of which _Emile_ at its first appearance detained him for a number of days from his customary walks. Kant died February 12, 1804, in the eightieth year of his life. He was of medium stature, finely built, with blue eyes, and always enjoyed sound health till in his latter years, when he became childish. He was never married. His character was marked by an earnest love of truth, great candor, and simple modesty.