phenomenology of mind-第21节

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still　an　assumption　prevalent　that；　though　every　one　with　eyes　and　fingers　is　not　on　that　account　in　a
position　to　make　shoes　if　he　only　has　leather　and　a　last；　yet　everybody　understands　how　to
philosophize　straight　away；　and　pass　judgment　on　philosophy；　simply　because　he　possesses　the
criterion　for　doing　so　in　his　natural　reason　—　as　if　he　did　not　in　the　same　way　possess　the　standard
for　shoemaking　too　in　his　own　foot。　It　seems　as　if　the　possession　of　philosophy　lay　just　in　the　want
of　knowledge　and　study；　as　if　philosophy　left　off　where　the　latter　began。　It；　is　commonly　held　to　be
a　formal　kind　of　knowledge　devoid　of　all　substantial　content。　There　is　a　general　failure　to　perceive
that；　in　the　case　of　any　knowledge；　and　any　science；　what　is　taken　for　truth；　even　as　regards
content；　can　only　deserve　the　name　of　〃truth〃　when　philosophy　has　had　a　hand　in　its　production。
Let　the　other　sciences　try　as　much　as　they　like　to　get　along　by　ratiocination　or　raisonnement
without　philosophy；　they　are　unable　to　keep　alive　without　it；　or　to　have　any　spiritual　significance
and　truth　in　them。　

　　　　　　　　18。　　　Natural　philosophizing　as　healthy　common　sense　and　as　genius

As　regards　philosophy　in　its　proper　and　genuine　sense；　we　find　put　forward　without　any　hesitation；
as　an　entirely　sufficient　equivalent　for　the　long　course　of　mental　discipline　—　for　that　profound　and
fruitful　process　through　which　the　human　spirit　attains　to　knowledge　—　the　direct　revelation　of　the
divine　and　the　healthy　common　sense　of　mankind；　unconcerned　with　and　undisciplined　by　any
other　knowledge　or　by　proper　philosophical　reflection。　These　are　held　to　be　a　good　substitute　for
real　philosophy；　much　in　the　way　that　chicory　is　lauded　as　a　substitute　for　coffee。　It　is　not　a　very
pleasing　spectacle　to　observe　uncultivated　ignorance　and　crudity　of　mind；　with　neither　form　nor
taste；　without　the　capacity　to　concentrate　its　thoughts　on　an　abstract　proposition；　still　less　on　a
connected　statement　of　such　propositions；　confidently　proclaiming　itself　to　be　intellectual　freedom
and　toleration；　and　even　the　inspiration　of　genius。　This　last　used　once　upon　a　time；　as　everyone
knows；　to　be　all　the　vogue　in　the　case　of　poetry；　as　it　is　now　in　philosophy。　Instead　of　poetry；
however；　the　efforts　of　this　form　of　inspiration；　when　it　had　any　sense　at　all；　resulted　in　the
production　of　trivial　prose；　or；　if　it　went　beyond　that；　it　produced　raving　harangues。　In　the　same
way　here　in　the　case　of　philosophy；　philosophizing　by　the　light　of　nature；　which　thinks　itself　too
good　for　conceptual　thinking；　and；　because　of　the　want　of　it；　takes　itself　to　have　direct　intuitive
ideas　and　poetical　thoughts；　—　such　philosophizing　trades　in　arbitrary　combinations　of　an
imagination　merely　disorganized　through　thinking　—　fictitious　creations　that　are　neither　fish　nor
flesh；　neither　poetry　nor　philosophy。　

On　the　other　hand　again；　when　instinctive　philosophy　follows　the　more　secure　course　prescribed
by　healthy　common　sense；　it　treats　us　to　a　rhetorical　mélange　of　commonplace　truths。　When　it　is
charged　with　the　triviality　of　what　it　offers；　it　assures　us；　in　reply；　that　the　fullness　and　richness　of　its
meaning　lie　deep　down　in　its　own　heart；　and　that　others　must　feel　this　too；　since　with　such　phrases
as　the　〃heart's　natural　innocence〃；　〃purity　of　conscience〃；　and　so　on；　it　supposes　it　has　expressed
things　that　are　ultimate　and　final；　to　which　no　one　can　take　exception；　and　about　which　nothing
further　can　be　required。　But　the　very　problem　in　hand　was　just　that　the　best　must　not　be　left　behind
hidden　away　in　secret；　but　be　brought　out　of　the　depths　and　set　forth　in　the　light　of　day。　It　could
quite　well　from　the　start　have　spared　itself　the　trouble　of　bringing　forward　ultimate　and　final　truths
of　that　sort；　they　were　long　since　to　be　found；　say；　in　the　Catechism；　in　popular　proverbs；　etc。　It　is
an　easy　matter　to　grasp　such　truths　in　their　indefinite　and　crooked　inaccurate　form；　and　in　many
cases　to　point　out　that　the　mind　convinced　of　them　is　conscious　of　the　very　opposite　truths。　When
it　struggles　to　get　itself　out　of　the　mental　embarrassment　thereby　produced；　it　will　tumble　into
further　confusion；　and　possibly　burst　out　with　the　assertion　that　in　short　and　in　fine　the　matter　is
settled；　the　truth　is　so　and　so；　and　anything　else　is　mere　〃sophistry〃　—　a　password　used　by　plain
common　sense　against　cultivated　critical　reason；　like　the　phrase　〃visionary　dreaming〃；　by　which
those　ignorant　of　philosophy　sum　up　its　character　once　for　all。　Since　the　man　of　common　sense
appeals　to　his　feeling；　to　an　oracle　within　his　breast；　he　is　done　with　any　one　who　does　not　agree。
He　has　just　to　explain　that　he　has　no　more　to　say　to　any　one　who　does　not　find　and　feel　the　same
as　himself。　In　other　words；　he　tramples　the　roots　of　humanity　underfoot。　For　the　nature　of　humanity
is　to　impel　men　to　agree　with　one　another；　and　its　very　existence　lies　simply　in　the　explicit
realization　of　a　community　of　conscious　life。　What　is　anti…human；　the　condition　of　mere　animals；
consists　in　keeping　within　the　sphere　of　feeling　pure　and　simple；　and　in　being　able　to　communicate
only　by　way　of　feeling…states。　

When　a　man　asks　for　a　royal　road　to　science；　no　more　convenient　and　comfortable　way　can　be
mentioned　to　him　than　to　put　his　trust　in　〃healthy　common　sense〃。　And　for　the　rest；　to　keep　abreast
of　the　times　and　advance　with　philosophy；　let　him　read　reviews　of　philosophical　works；　and　even
go　the　length　of　reading　the　prefaces　and　first　paragraphs　of　the　works　themselves；　for　the　latter
give　the　general　principles　on　which　everything　turns；　while　the　reviews　along　with　the　historical
notice　provide　over　and　above　the　critical　judgment　and　appreciation；　which；　being　a　judgment
passed　on　the　work；　goes　farther　than　the　work　that　is　judged。　This　common　way　a　man　can　take
in　his　dressing…gown。　But　spiritual　elation　in　the　eternal；　the　sacred；　the　infinite；　moves　along　the
highway　of　truth　in　the　robes　of　the　high　priests　road　that；　from　the　first；　is　itself　immediate　being　in
its　innermost；　the　inspiration　of　profound　and　original　ideas　and　flashes　of　elevated　thought。　All　the
same；　those　depths　do　not　yet　reveal　the　well…spring　of　inner　reality；　nor；　again；　are　these
sky…rockets　the　empyrean。　True　thoughts　and　scientific　insight　can　only　be　won　by　the　labour　of
the　notion。　Conceptions　alone　can　produce　universality　in　the　knowing　process。　This　universality　is
critically　developed　and　completely　finished　knowledge。　It　is　not　the　common　indefiniteness　and
inadequacy　of　ordinary　intelligence。　Nor；　again；　is　it　that　extraordinary　kind　of　universality　where
the　powers　and　potencies　of　reason　are　spoiled　and　ruined　by　genius　through　indolence　and
self…conceit。　It　is　truth　which　has　successfully　reached　its　own　inherent　native　form。　It　is　this
universality　which　is　capable　of　being　the　property　of　every　self…conscious　reason。　

　　　　　　　　　　　　　　　19。　　　Conclusion：　the　author's　relation　to　the　public

Since　I　have　taken　the　self…development　of　the　notion　to　be　the　medium　wherein　science　really
exists；　and　since　in　those　respects　to　which　I　have　drawn　attention；　as　well　as　in　others；　current
ideas　about　the　nature　of　truth　and　the　shape　it　assumes　deviate　from　my　view；　and　indeed　are
quite　opposed　to　my　position；　the　consideration　of　this　divergence　of　view　does　not　seem　to
promise　well　for　a　favourable　reception　of　an　attempt　to　expound　the　system　of　science　in　this
sense。　In　the　meantime；　I　may　call　to　mind　that　while　e。g。　the　supreme　merit　of　Plato's　philosophy
has　sometimes　been　held　to　consist　in　his　myths　which　are　scientifically　valueless；　there　have　also
been　times；　spoken　of　even　as　times　of　mere　sentimental　enthusiasm；　when　the　Aristotelian
philosophy　has　been　respected　on　account　of　its　speculative　depth　of　insight；　and　when　the
Parmenides　of　Plato　—　perhaps　the　greatest　literary　product　of　ancient　dialectic　—　has　been　taken
to　be　the　positive　expression　of　the　divine　life；　the　unveiling　and　disclosing　of　its　inmost　truth。　I　may
reflect；　too；　that　notwithstanding　much　cloudy　obscurity　which　was　the　product　of　ecstasy；　this
misunderstood　ecstasy　was　in　point　of　fact　meant　to　be　nothing　else　than　the　activity　of　the　pure
notion；　furthermore；　that　what　is　best　in　the　philosophy　of　our　time　takes　its　value　to　lie　in　its
scientific　character；　and　that；　even　though　others　take　a　different　view；　it　is　only　in　virtue　of　its
scientific　character　that　recent　philosophy　really　gains　validity　and　acceptance。　Thus；　then；　I　may
hope　too　that　this　attempt　to　justify　the　claim　of　science　to　be　a　conceptual　process；　and
systematically　to　develop　and　present　science　in　this　its　own　peculiar　medium；　will　manage　to　make
a　way　for　itself　by　the　inherent　truth　of　the　result　accomplished。　We　may　rest　assured　that　it　is　the
nature　of　truth　to　force　its　way　to　recognition　when　the　time　comes；　and　that　it　only　appears　when
its　time　has　come；　and　hence　never　appears　too　soon；　and　never　finds　a　public　that　is　not　ripe　to
receive　it。　And；　further；　we　may　be　sure　that　the　individual　thinker　requires　this　result　to　take　place；
in　order　to　give　him　confidence　in　regard　to　what　is　no　more　as　y