Part 20

I emphasize the inadequacy of all modes of thought and of all understanding in opposition to those who make an idol of science. I emphasize the truth of all perceptions in opposition to those knownothings who claim that truth cannot be understood, but can only be admired and worshipped. Hence it follows for our theory of understanding that intellect and reason and the art of thought are no independent treasure boxes which make any revelations to us. They are theoretical classifications which in practice are operative only in the universal interconnection of things. Understanding, perceiving, judging, distinguishing and concluding, etc., are unable to produce any truths. They can only enlighten and clarify experience by logical classification and distinction. Because man produces works which are preceded by planning, therefore the philosophical mode of research has "assumed that the whole is descended from a thought." But this is an assumption of human origin, which is shown to be without foundation on closer analysis. The plans of our works are copies of natural originals and are "free creations of the mind" only in a limited sense. The artists are well aware of the natural descent of their thoughts and fictions. To regard the world as the outcome of thought is a perverse logic. It is the first condition of rational, proletarian, thought to recognize the intellect and its products as attributes of the world subject.

EIGHTEENTH LETTER

Just as in political history action and reaction follow one another, just as periods of economic prosperity are alternated by periods of depression, so we find in literature a periodical fluctuation between philosophical and anti-philosophical tendencies.

After Hegel had for a time thoroughly aroused the spirits, a time of apathy followed, so that this hero of thought who shortly before had been almost idolized could be attacked and reviled. For about a decade, a philosophical breeze has now once more been blowing. The subject of logic, the theory of understanding, is again the object of universal attention. This movement is stimulated by important discoveries in science, such as the heat equivalent of Robert Mayer, the origin of species by Darwin, etc., and natural science and philosophy may be compared to two miners who are digging a tunnel, so that sharp ears on both sides can hear the blows of the hammers and the clanging of the tools.

There is much truth in this picture, but it may also lead to misunderstandings. By the vivisection of frogs and rabbits, by boring into the brain, physiology will not discover the mind. No microscope, no telescope, will reveal the nature of reason and truth or the art of logical discernment.

Neither will Lazarre Geiger, Max Müller, Steinthal, and Noiré succeed in philology in solving the "last questions of all knowledge" by the help of any primitive arch-language.

At the same time, the value of the co-operation of these gentlemen is not denied, only I desire to point out that the comparison with the tunnel is not quite accurate. What Marx said of economic formulas, is true of logical formulas: "In their analysis neither the microscope nor chemical reagents are of any service. The power of abstraction must replace them both."

The two sciences will finally meet, not because each one of them digs away in its own one-sided fashion, but because the miners meet after working hours and exchange their experiences. And the philosophers may be the dominant party, because they are specialists in logic and therefore prepared to utilize anything which may serve their purpose, no matter from what side it comes. The other party, on the other hand, has its own specialties and promotes the cause of logic in a secondary and involuntary fashion.

Natural science has its own monism which is distinguished from philosophical proletarian monism in that it does not appreciate the historical outcome of philosophical research. One of the most prominent representatives of the former is Noiré. He entitles one of his little works "Monistic Thought," but shows himself on its pages as a very unclear dualist. He speaks of the "dual nature of causality" and relates that the mind operates with a different causality than the mere mechanical one. He calls this other "sensory causality."

According to him the world has only two attributes: "Motion and sensation are the only true and objective qualities of the world.... Motion is the truly objective ... though it is admitted that it gives us only the phenomenon.... Sensation makes up the internal nature of things. Every subject, whether man or atom, is endowed with the two qualities of all beings, viz., motion and sensation."

Thereupon I have carefully looked for an explanation in Noiré's works, why he regards the nature of things as composed of an external and an internal quality, and why sensation should not be regarded as a sort of motion, but the only reason I could find was the dualistic nature of his "monistic" reasoning.

As Schopenhauer provided the whole world with a "will," so Noiré provides it with "sensation."

Kant and his "Critical Philosophy" held in their time that our intellect perceives only the phenomena of nature, while the mystic law of causality, according to him, points to a hidden being, which cannot be perceived but must be believed, which we may venerate but must leave undisturbed by science. Schopenhauer, his brilliant successor, who in spite of his brilliancy did not materially advance the cause of philosophy, mystified the problem of causality by his discovery that the nature of the world is will power. These teachings of Kant and Schopenhauer are dressed up anew and mixed with the recent discoveries of science by Noiré. But he entirely ignores the work of Schelling and Hegel, who by their criticisms have made evident the lack of logic in the Kantian separation of phenomenon (apparition) from noumenon (essence), of cause from effect.

You are familiar with the silly question whether Goethe or Schiller, Shakespeare or Byron, is the greater poet, and you will not think that I am trying to elevate Hegel above Kant or Kant above Hegel. They are just two cogs on the spinning wheel of history. If the second crushes what the first has cracked, such is the result of their succession.

Natural science is also a valuable co-operator in the solution of the world problem, not so much by digging in the logical tunnel itself, or making amateur excursions into the fields of philosophy or metaphysics, but because it elucidates and renders tangible the special object of logic in such far-embracing objects as the unity of natural forces or of animal species. The scientific presentation of this special object, however, requires a brain armed with the full equipment of the historical outcome of philosophy.

Now you must not believe that I am conceited enough to place my own little personality on the pedestal as the only true philosopher. I am too well aware of my shortcomings as a self-educated man. But seeing that I have striven earnestly and without prejudice since my young days to understand the high object of my studies, I feel in my heart a certain confidence in my qualification to deal with it. On the other hand, I know my lack of that sort of learning which is required in order to be able to present the scientifically much-courted nature of the human mind in such a form and with such emphasis as its sublime character deserves. And if I, nevertheless, come before the public on various occasions with my tentative works, I offer as an excuse that hitherto the Messiah has not appeared who will come after me and whose John the Baptist I should like to be.

You, my dear Eugene, will take me soberly and reduce my resounding words to their proper measure, when I, in the intoxication of enthusiasm, flow over like that now and then. You know that I am no hero worshipper. Though all research is but the product of individual minds, the mind of each man is a part of the universal mind which produces science. Now follows the point which forms the conclusion of all my letters: The intellect which produces science is indeed a part of man, but still more a part of the world, it is the universal world intellect, the reason of the absolute, the absolute reason.

The study of this intellect at work, not merely in shoemaking, in anatomy, or in astronomy, but in all fields, in the infinite, of its life in the absolute, is the means by which the art of logic is acquired. It is true that the infinite exists only in finite parts, and you cannot conceive of the infinite directly, you can perceive it only in its parts. And in perceiving them you must always remember that every part is an infinite piece of the infinite universe.

In his "Introduction and Proofs of a Monistic Theory of Understanding," Noiré, after enumerating the new points contained in his work, adds sneeringly that he is "not in a position to give any new clews as to the nature of the absolute." For this very reason I want to denounce his "Monism" as a shallow piece of work, which offers only the name instead of the essence.

The well-known Ernst Hæckel knows a great deal more about this subject. In a lecture given at the twenty-fifth convention of natural scientists in Eisenach, he calls the monistic view of nature "a grand pantheistic one." The essence of all religion, according to him, consists in the "conviction of a final and unmistakably common cause of all things." And he continues: "In the admission that with the present day organization of our brain, we are unable to penetrate to the final cause of all things, the critical natural philosophy and dogmatic religion agree." Whether the professor is one of those natural philosophers who regard the human mind as too narrow for the understanding of the "unmistakably (hence somewhat understood) common cause of all things," is not quite clear to me, nor probably to the famous scientist himself. For he adds: "The more we progress in the understanding of nature, the more we approach that unattainable final cause." And further on: "The purest form of monistic faith culminates in the conviction of the unity of God and nature."

Now I ask: If nature, God, and absolute truth are one and the same thing, have we not learned something about the "final cause of all things?" What necessity is there in that case for speaking in such an abjectedly humble tone of human understanding, or to assign nothing but straw and husks to it, in the language of Hegel?

You see, then, that Hæckel has a higher estimate of absolute nature than Noiré who does not care to have anything to do with the nature of the absolute. But my object at this moment is to convince you that neither the one nor the other of these two, nor natural science, so-called, is directly digging in the tunnel which will give us light on the question of the limits of our understanding and the final cause of things. Our logic, on the other hand, which treats the intellect as a part of nature, cultivates a natural science that includes the mere empirical natural science in the same way in which the day of twenty-four hours includes the day of twelve hours and the night.

Natural science proper deals mainly with tangible things. Light and sound, the objects of eye and ear, are still included in its studies. The objects of smell and taste stand on the dividing line. But the socalled sciences of the mind, such as grammar and politics, political economy and history, morals and law, and most decidedly logic, are entirely excluded.

Such a limitation is well enough, if we remember that it is purely formal. However, it must not overlook the bridge which leads from limited nature to universal, infinite, nature.

The monism of natural science has a far too narrow view of the universe. When it says that "all is motion," it says just as little or as much as Solomon with his "all is vain." Everything is crooked and straight, everything great and small, everything temporal and eternal, everything truth and life. But nothing is thus said to show the meaning of distinction in this world, to explain how rest exists in motion, and sense in nonsense.

In order to differentiate logically we must know that everything is everything, that the universe or absolute is its own cause and the final cause of all things, which embraces all distinctions, even that of causality and that between matter and mind.

NINETEENTH LETTER

"Philosophy should not try to be edifying," said Hegel. This means that religious feeling is far below scientific thought. But there is a reverse side to this sentence, viz., that thoughts which do not rise to the edifying interconnection of all things, no matter whether they remain stuck in some specialty on account of frivolousness or of narrowmindedness, are far below a wise world philosophy.

In a former letter I have already emphasized, and I hope to prove it more convincingly, that the conception of "God," or of the absolute, is indispensable for a logical world philosophy.

You know that in my dictionary the gods and divinities of all religions and denominations are "idols," and justly so, since they are all manufactured images. Instead of the entire universe, they worship a more or less unessential part of it.

The religions show by their idolatry, the sciences frequently by their little creditable indifference, that they have no conception of the intellect and its art of reasoning.

The universe is a familiar conception. Everybody uses it, and there is apparently little to say about it. But in fact it is the conception of all conceptions, the being of all beings, the cause of itself which has no other cause and no other being beside itself. That the whole world is contained in the universe is so obvious that you may wonder at my waste of words over such a matter-of-fact thing. But when you consider that the people have always searched for a world cause outside of the world, together with a beginning of the world and a transcendental truth, then you will see that they have not grasped the conception of the world as a whole, as a universe. And if that is admitted, then the proof that it is the cause of all causes, the beginning of all beginnings, and the truth of all truths, is not such a superfluous undertaking.

Now you may say that it is presumptuous to try to understand the whole universe at once. This objection is justified in a way, according to the interpretation of the words. Still I hope that it will be my justification to declare that it is not a question of understanding the universe in detail, but only in general, not each and everything in its differentiation, but only in a summary way. And it is only the edifying conception of the universe as a whole which will open for you the door to the understanding of the human mind, of thought, and the art of using it. We wish to understand _the_ conception; not this or that conception, but the whole conception, the conception of the whole. You will no longer indulge in the superstition that the faculty of thought or understanding is a thing apart from the world's interconnection. I presume that you have now learned enough about the art of thought to be sure not to think of anything without its worldwide interrelation. For so long as one imagines that a piece of wood or a stone is a thing in itself, without connection with light and air, with Earth, Moon, and Sun, he has a very barbarian conception of the things of this world.

I maintain that the understanding of the human faculty of reason and the art of its use are inseparable from the world concept. And I want this understood in the sense, that it is not a mistake to distinguish between the internal mind and the outside world, but that these are merely formal distinctions of the essentially indivisible and absolute universe.

The concept of this true God or divine, because universal, Truth shows on close analysis that it includes the special truth of the art of thought as well as all other sciences, and pre-eminently the science of thought, because this science must not limit itself to any special thing, but must be world wisdom by its very will and nature.

To understand the universe, then, means to become aware that this being of all beings has no beginning, no cause, no truth nor reason outside and beside itself, but has everything in and by itself. To understand the universe means to recognize that one is rushing beyond the worldly infinity into the realm of fantastic transcendentalism and abusing the intellect, when illogically applying such terms as beginning and end, cause and effect, being and not being, to the absolute universe. Such an illogical use of the faculty of thought is well illustrated and rebuked by the poet who questions and answers:

"And when my life has passed away, What will become of me? The world has one eternal day, 'Thereafter' cannot be."

In order to acquire the universal sense, you will strive to understand that the universe includes all relative things, while as a whole it embodies the absolute or the edifying deity.

If you would become world-wise, you must learn that the things called opposites and contradictions have a different meaning than is ordinarily applied to them by the logic of the idolators. They say that God and the world, body and soul, truth and error, life and death, etc., are irreconcilable antipodes; that they exclude one another; that they cannot be brought under the same roof, but must be kept wide apart by the laws of eternal reason. But this doctrine of contradiction is merely narrow dogmatism, which confuses the minds instead of enlightening them. Certainly, death differs from life, the perishable from the imperishable, black from white, crooked from straight, large from small. Who would be silly enough to deny that? But even the apparently most contradictory and opposite things may be classified under the same genus, family, or species, as twins in a mother's womb. The same thing that does not prevent male and female from sitting in the same nest, does not prevent the most widely different things, in spite of their separate characters, from being one and the same, from being two pieces of the same caliber. You are certainly still the same Eugene that you were as a little baby, and yet you are at the same time another. The experts in physiology even claim that they can compute how often a man of sixty has changed his flesh, bones, skin, and hair. Although the old man is the same individual that he was when first born, yet he never remained the same.

You will see by this illustration that all difference is of the same nature, a general, supreme, universal being, absolute and divine, and this absolute world being is highly edifying, because it comprises all other beings and is the Alpha and Omega of all things.

Is this world-god a mere idea? No, it is the truth and life itself. And it is very interesting to note that the so-called "ontological proof of the existence of God" agrees very well with the world truth which I proclaim in the tabernacle of logic. This proof is originally attributed to the learned Anselmo of Canterbury. However that may be, it is certain that Descartes and Spinoza support him with their famous names. They hold that the "most perfect being" must necessarily have existence, because otherwise it would not be the most perfect.

"I understood very well," writes Descartes in the fourth section of his "Method of Correct Thought," "that in accepting the hypothesis of a triangle I would have to accept the fact that the sum of its three angles is equal to two right angles. But nothing convinced me of the presence of such a triangle, while I found that my conception of the most perfect being was as inseparably linked to existence as my conception of a triangle is to the identity of the sum of its angles with two right angles.... Hence it is certainly as undeniable as any geometrical proof can be that God exists as this most perfect being."

This argument appears to me as clear as daylight and ought to convince you, not of the existence of a transcendental idol, but of the truth of the absolute and most perfect world being. If you were to remark that this perfectness is not so very great, considering its many obvious imperfections, I should ask you not to split hairs and to recognize with sane senses that these imperfections of the world belong as logically to the perfect world as the evil desires belong to virtue which becomes virtue only by the test of overcoming them. The conception of a perfection which has no imperfections to overcome would be a silly idea.

Now in conclusion let me say a few words of apology for continually interchanging the universe and the concept of the universe. I frequently speak of the idea of a thing as if it were the thing itself. But see here! Do you not ask on seeing the portrait of some person unknown to you: Who is this? And do you not interchange the portrait for the person itself, without difficulty and misunderstanding? The idea stands in the same relation to the thing, as the portrait to the person it represents. This remark is directed against that unsound logic which knows only the separation of the idea from the thing, of reason from its objects, but does not grasp the mere formality of such a distinction, does not appreciate the unity of the world, the edifying and supreme truth, the truth of the supreme being.

This letter, my dear Eugene, pleads for edification, but only for that kind of edification which includes the unedifying, whereby edification is sobered down. If you would give the name of pantheism to this world philosophy, you should remember that it is not a sentimental and exalted, but a common sense pantheism, a deification which has the taste of the godless.

TWENTIETH LETTER

Dear Eugene:

Today I am going to present my case with the precision of a schoolmaster.

The concept of white cabbage embraces all white cabbage heads that ever were and ever will be.

The concept of cabbage embraces red, white, and many other kinds of cabbage. The concept of vegetable embraces a still wider range. The organic field is still more comprehensive. And finally the world concept embraces everything which we know and don't know, the end of which we cannot conceive, and which therefore is called infinite.

When we trace our steps backward over the same reasoning, we find at once that the universal concept is divided into two parts, viz., the universe and the conception of it. We thus find the world in the concept and the concept in the world, so that both of these parts are interconnected, each is the predicate of the other, and whether we turn the thing to the right or to the left, the concept is in the world and the world in the concept.

Now it is true that the concept, or the faculty of understanding, is the object of our study rather than the world outside of it. The faculty of understanding, by the way, is nothing but a collective noun for all concepts, hence simply another name for concept in general. But what I eternally repeat is this: We cannot make a concept separated from all the rest of the world the object of our study, because that would be an empty abstraction which does not take on any meaning until we connect it with the world, for instance the special concept of cabbage with sense-perceived cabbage and so forth.