The Positive Outcome of Philosophy Part 11

Dear Eugene:

Logic is going through the same experience as economics. The economists of the capitalist era talk solely of the means and ways by which profit and surplus value may be increased. They discuss only its relative size, its increase or decrease. But the thing itself, its origin and descent, is not discussed. It is pa.s.sed in silence that profit is extracted from labor power by paying less for a day's work than is produced by it. The gentlemen talk only of the "wealth of nations," but not of their poverty. And though this was due to ignorance in the beginning, it has later become sheer roguery.

The formal logicians are as ignorant as they are roguish, when they persist in discussing the intellect or thought in the traditional manner as if they were isolated things, while ignoring the necessary connection of the object of the logical study with the world of experiences. This interconnection leads to an explanation of truth and error, of sense and nonsense, of G.o.d and idols, and this is very inopportune for the professors. For this reason this unwelcome problem is handed over to the mystical departments, to metaphysics and religion, so that these venerable pillars of official wisdom may continue their services to the ruling cla.s.ses.

I have already stated in my letters that the kernel of my discussion turns on the distinction between formal and what I call proletarian logic. The formal logicians treat the intellect as a thing "in itself,"

while I express in many different ways the fact that the intellect does not exist by itself, but is interconnected with all things and with the universe.

That intellect has indeed a transcendental leaning, which seeks vent by trying to exclude now music, now language, now itself, now some other fetich from the universal interrelation. But the science of the mind teaches that the brain watching its own activity finds out that all affirmations and negations, a.s.sertions and contradictions, belong to the one omnipotent world mechanism, which keeps them stored within itself and which is actually truth and life. Inasmuch as the human brain is of the same nature as this automatic universal being and interconnected with it, logic is at the same time religion, metaphysics, and world wisdom.[4]

Formal logic teaches that our intellect must keep all things apart, but does not teach that it must also connect them. This logic is right in one way and yet does not arrive at the goal of a clear world philosophy, because it permits the transcendental leaning to exaggerate the differences and distinctions. It overlooks the paradoxical or dialectical nature of things which are not only separated but also connected. What must be understood is that, generally speaking, the cla.s.sification of the universe is only a formality. We are, indeed, justified in distinguis.h.i.+ng between above and Below, right and left, beginning and end, gold and sheet metal, good and bad, but we must also enlighten ourselves as to how multiplicity can be a unity, the variable constant, and the constant variable. Formal logic has a wrong name. It is not formal, but transcendental. It shares the common prejudice that there are absolutely contradictory things or irreconcilable opposites, that there are essential differences which have no connection, no bridge between them, nothing in common. It teaches that contradictions cannot exist, and contradicts itself by clinging to the belief that there are irreconcilable contradictions. It teaches that a thing which contradicts itself is inconceivable, is not true, and thus reveals that it is not well informed on the formality of contradictions, on the true conciliation of contradictions, and on universal truth. Gold is not sheet iron, that is true enough. Whoever calls gold sheet metal or sheet metal gold, contradicts himself. In the actual world both things are separated. Yet they are not separated to such extent that gold and sheet iron do not partake of the same nature, of the nature of all metal. Gold and sheet iron are unlike metals, but they have the same metallic likeness. That like things are different and different things alike, that it is everywhere only a question of the degree of difference, of formal differences, this is overlooked by "formal" logic and by all who seek truth in any logical diagram or fetich, instead of in the eternal, omnipresent existence of the inseparable universe.

Our logic deals with truth or with the universe, which contains the most sublime G.o.ds and the meanest deviltry, in other words, which contains everything. In the world truth there is contained error, pretense, lies, just as death also lives in it. In other words, error, pretense, lies, death are only phenomena, formalities, pa.s.sing trifles or things which are nothing compared to the one thing, that thing of all things, which is being, truth, life.

The understanding of the one living world truth is so greatly aggravated by the so-called contradictions which it contains. We find for instance that where one thing ends another begins. The end of the one is the beginning of another. Every beginning is at the same time an end. Both are contained in one another, and yet in our minds beginning and end are separated. We find the beginning and the end everywhere and nowhere. Or look into s.p.a.ce. You do not see any boundary, and yet your vision reaches only a certain distance. Your vision is bounded and yet there is no boundary to be seen. Or look at life. Death soon arrives, and yet a closer look shows that death is not really death, for "a new life arises from the ruins." The world proves to be the eternal life which does not know death. It is a contradiction to say that death lives, but this contradiction can be solved by the understanding that the difference between life and death, however great, is still a formal one, a difference which like all other differences is reduced to relative insignificance by the infinite cosmic life.

There exists a widely diffused school, if this term may be applied to the unschooled, that preaches patience in the matter of the systematization of our thoughts or the enlightenment of our intellect, and though it no longer hopes for a mysterious revelation, yet founds its faith on natural science which has explained so many things to us and which is finally supposed to throw light on the "last questions of all knowledge." But I can easily convince you that the new countries, plants, animals. Esquimaux, that may be discovered on polar expeditions, or the inventions which Edison may perhaps make on the field of electricity, or the experiences which future astronomers may gather in regard to suns, moons, and comets, while they may add valuable contributions to science and life, will yet do little toward a correct general employment of our intellect or to a universal enlightenment of the human brain. On the other hand, an enlightenment as to the nature and meaning of contradictions will spread light to the remotest corners of imagination, into the heavens and eternity, into the existence of the whole, the unity and difference of all things.

The most drastic, and perhaps the most instructive, ill.u.s.tration of the correct meaning of contradictions is given by the contrast between truth and untruth. These two poles are perhaps more widely separated than the North Pole and the South Pole, and yet they are as intimately connected as these two. The commonplace logic will hardly listen to the demonstration of the unity of such apparently wide opposites as truth and untruth. Therefore you will pardon me, if I ill.u.s.trate this example by others, for instance by the contrast between day and night. Take it that the day lasts twelve hours and the night likewise. Day and night are opposites. Where there is day cannot be any night, and yet day and night const.i.tute one single day of twenty-four hours, in which they both dwell harmoniously. It is the same with truth and untruth. The world is the truth, and error, pretense, and lies are embodied in it, are parts of the actual world, just as night is a part of day without confusing logic. We may honestly speak of genuine pretense and true lies, without any contradiction. Just as unreason has still some reason left, so untruth still lives inevitably in truth, because the latter is all-embracing, is the universe.

"Contradictions cannot exist." But confused brains full of contradictions nevertheless exist. Knives without handles and blades, two mountains without a valley between them, and other nonsense, exist as a phrase. There are two kinds of contradictions: Senseless ones and very sensible ones. Yea, the whole world[5] is an infinite and inexhaustible contradiction, which contains innumerable sensible statements and misstatements, which never disappear and yet may be solved harmoniously by the help of time and reason.

From this it follows that the formal criteria of truth which are on everybody's tongue, such as the ident.i.ty of thought with its object, and the absence of all contradictions, do not furnish a basis at all for the a.n.a.lysis of truth and cannot define it, except in an ignorant and roguish way.

Since the prophet Daniel scattered ashes in the temple and unmasked the servants of Baal, other idol wors.h.i.+ppers have continued to stimulate the people to daily sacrifices, in order to steal the victuals at night.

This continual rascality and its repeated exposure has blunted the desire of the people to serve truth, so that a great many have become frivolous and indifferent. This rascally logic, not to mention ignorance, encourages the frivolous and indifferent in their G.o.dless departure from truth. In the pulpit and in the garb of science it preaches the vanity and inadequacy of research. This is preached not as a dogma, but as a logical science, and thus the senseless contradiction is committed of trying to prove truly by the help of the intellect that the intellect is too limited to grasp the truth and prove it.

In its historical course logical research once arrived at such a result in good faith. This happened in the famous "Critique of Reason" of Immanuel Kant. Our shrewd friends of darkness now seek to utilize the fame of this work, to which it is ent.i.tled on account of its great contribution toward the elucidation of cosmic truth, for the purpose of preventing on the strength of it a progress of enlightenment beyond the standpoint of Kant.

By the way, Kant has demonstrated that the truth in general is as much a matter of experience as the brain with which we search for it. He has shown beyond a doubt that our eyes and ears are inseparably connected with our mind and with the whole cosmic truth. But the persistent spirit of transcendentalism, or what is the same thing, the traditional belief in the transcendental spirit, has led him to grant a mysterious existence alongside of or above the human mind, alongside of or above the cosmic truth, to an incomprehensible monster spirit and to a fantastical hyper-truth.

The Kantian critique of reason did not understand the universality of truth. It still affirmed the existence of two worlds and two truths without any unity. And as it is the curse of the evil deed to generate more evil, it produced two intellects. (1) The poor little subservient intellect of man, and (2) the enormous and abnormal intellect of the _Lord_, who is supposed to understand the incomprehensible and to untie the most senseless contradictions like so many knots.

The truth which is the universe, the cosmic or universal truth, will reveal to you the absurdity of abnormal humility which is contained in the dualistic doctrine of the two minds. Of course, the philosopher Kant had a greater intellect than Peter Simple. But nevertheless all intellects partake of the nature of the general intellect, and no intellect can step above or below this general nature without losing sense or reason. One cannot speak of another, higher, faculty of thought than that acquired by man through experience without dropping from logic to absurdity. No doubt the animal world possesses something similar to intellect. No doubt, also, the animal mind may be separated from the human mind by some special name, for instance "instinct." No doubt, furthermore, our reason is strengthened by culture from generation to generation. But that anywhere and at any time there should come into existence a faculty of thought which would stand outside of the cosmic interconnection, that is an absurd conception and a senseless thing.

Just as necessarily as all water has one and the same nature, that of being wet, just so necessarily every intelligence and every thought partakes of the general nature of thought and must logically be a part, a particular part, of the one universal and empirical world.

FOOTNOTES:

[4] Religion denotes here as much as conception of the world and explanation of its last questions; and metaphysics stands here for everything conceivable, which meaning embraces more than the mere tangible.--EDITOR.

[5] When we consider its many parts as such.--EDITOR.

NINTH LETTER

Repet.i.tion, my dear Eugene, is the mother of all study.

Logic aims to teach you the proper use of the intellect, not only in this or that branch of study, but in the general branch of truth. Its result is the following precept: In all things always remember the universal interrelation.

In order to ill.u.s.trate this statement a little, let me point out that in the period of scholasticism thinking was practiced without any interconnection with the rest of the world, merely by brown study. The present age of natural sciences then cultivated a better method. But the method of the natural sciences has not succeeded so far in being applied to the field of law, morals, politics, psychology, and philosophy, because the logical understanding of the total interrelation of the indivisible world truth was lacking, because the concept of truth was enveloped in darkness, and because the privileged cla.s.ses have a great interest in maintaining darkness.

For this reason, the true method of reasoning still requires many explanations. The socialist, for instance, is charged with inciting the people, with promising more than he can keep and with sowing strife in the hearts of men. Those who make this charge in the commonplace sense, tear two things, viz., peace and strife, out of their due connection. As a matter of fact, peace and strife must always dwell together. A nation whose peace were not intermingled with a certain strife, would be a nation of sluggards. Thanks to the strife in their b.r.e.a.s.t.s, the nations are progressive and stirring. Motion is the essence of the world, and national motion is inconceivable without the striving of men. For the sake of development and culture, nations must always demand more than they can immediately attain. On the other hand, striving of this sort is not sufficient. One must not demand more than one can obtain, nor promise more than one can give. For this reason the logical socialist must know that even in the future society the trees will not grow into the clouds, and that the peace for which we hope and strive will always be mixed with strife. The music of the future, although more harmonious than the music of the present, will nevertheless be eternally marred by disharmony. There is nothing perfect in the world, because only the whole universe is perfect, because the universe alone is perfectness itself.

Eternal peace, as the warriors may justly claim, is an illusion, so long as we think of peace in a transcendental way and as being separated from strife. But the sons of the war G.o.d who would like to continue the thunder of cannons and the rattle of sabers eternally, are no less the victims of illusion, if not something worse. Eternal is only war in peace and peace in war, although that may seem senseless to the logicians of the old school. Thus even the inevitable war will become more peaceful and humane in the course of time. The barbarian form of war, of which the Prussians are masters, is not destined to last forever, unless we speak of the illogical eternity of the preacher which opens its doors by leaving the temporal world. In defending the social war, I wish to have it understood that neither the conceptions nor the things called war and peace are separated by a Chinese wall.

Everything is interconnected and interdependent. It is true that strife and animosities may be exaggerated, and so may peace. But whatever blame attaches to this, refers only to the exaggeration. It is not the animosity, but the excessive animosity which deserves censure. By recognizing the logical interconnection between peace and strife, the dispute of the parties is rendered saner. There is then no longer a question of a yawning chasm between satisfaction and dissatisfaction, but of something about which an agreement is possible, viz., how much there is of either.

As peace and war in the human breast, so all variety intermingles in the cosmic unit. In the novel "_h.o.m.o Sum_," by Ebers, the monk Paulus, who tasted the delights of the preliminary celestial ecstasy when castigating his body, says: "I truly believe that it is just as difficult on this globe to find pain without joy as joy without pain."

And Till Eulenspiegel, that type of a practical joker, showed an understanding of dialectics when he lightened the difficulty of ascending a mountain by the reflection that the descent on the other side would be so much easier. Logic is no more senseless in teaching that all things, even the most opposite, are of the same substance than it is in showing that night belongs to day and weeds to herbs.

In order that these petty ill.u.s.trations may not confuse your mind, it should be remembered that the essential point is the elucidation of the great contradiction between mind and matter, between thinking and being, which includes all petty contradictions.

In order to think in accordance with logical consistency, you must not regard a thing as something independent, but consider everything as fluid particles of the same substance, which is the thing of all things, the world, the truth, and life.

Our logic is therefore the science of truth. This truth is neither above nor below, neither in Jerusalem nor in Jericho, neither in the spirit nor in the flesh, but everywhere.

Our logic is the science of understanding. It teaches that you must not search for understanding by cudgeling your brain, but only in connection with experience, with the interrelation of things.

Since man in his experience also meets errors, science was dominated for centuries by the question whether truth and experience are not two different things, whether all our experience is only an illusion of our senses. Cartesius replied to this: "No; the belief in a perfect, true being cannot admit of such a delusion." By subst.i.tuting the concept of truth for the concept of G.o.d, we are certain that the world of experience is not a ghost, but the most actual reality.

Although the great Kant called the cosmic truth a phenomenon, because he could not divest his mind of transcendental faith, of the faith in a transcendental truth, still we know today that all distinctions which are ever made const.i.tute but a nibbling at the universal unit. As necessarily as all variety in baking produces bakery wares, just as necessarily heaven and earth, and everything connected with them, are parts of the indivisible truth which is also called nature, cosmos, universe, G.o.d, and experience. Language gives to its darling truth many different pet names, just as a happy mother calls her heart's treasure by a thousand endearing terms.

Feuerbach reasons in this fas.h.i.+on: "If G.o.d is not a personal being different from nature and man, then he is an entirely superfluous being.... The use of the word G.o.d which is always combined with the conception of a separate being, is a disturbing and confusing abuse. Why do you want to be a theist, if you are a naturalist, or a naturalist if you are a theist? Away with this contradiction! Where G.o.d is confounded with nature, or nature with G.o.d, there is neither G.o.d nor nature, but a mystical amphibious hermaphrodite."

Feuerbach is right. The name of G.o.d is much abused. But truth is also blasphemed by negation and frivolousness. The sober understanding that G.o.d, truth, nature, are various names for the same thing permits us to play with them without despairing of the matter. Indeed, this play of words serves to make the subject clear.

But logic demands that we recognize truth as the absolute, as the power, the force, and the glory, which comprises all logical and illogical distinctions, together with the things to be distinguished, even the faculty of distinguis.h.i.+ng itself.

Such an understanding of the absolute, such world wisdom, will not make you conceited, because it makes you conscious of the fact that your understanding has grasped celestial truth which at the same time is terrestrial, only in a very general way. You possess nothing but a definition of truth. And without denying that definitions are valuable and instructive, I, at the same time, point out that you know very little about astronomy when you know that it is the science of the stars. No matter, therefore, how clearly I may have defined truth, we require for its complete understanding all the details of science, and that is too much for me, for you, and for any individual human being.

Just as our vision never exhausts the visible, because the eye sees an object but does not fully penetrate it, just so can the intellect never fully understand and fathom the absolute all, the truth, or G.o.d. But we can understand and fathom individual truths, parts of the universal truth. What understanding grasps is not the truth itself, but yet it is true understanding.

TENTH LETTER

Dear Eugene:

My previous lectures instructed you as to the very trivial fact that the thought is a part of the world. In proceeding from the part to the whole, I pa.s.sed logically from the mouth of the river to its source. The universe is the maternal womb of the intellect as of all things.

It occurs to me that you or some teacher of logic might accuse my letters of lack of logic. It may seem that these lectures fail to present the subject matter in a strictly systematized form. You will, please, excuse this in part with the fact that they appear in the form of letters. This form demands that the contents should be logically arranged and rounded off in each letter. It should furthermore serve as an excuse for any defect, that my subject is not a finished one, not perfectly elaborated by others before me. I am here not merely a lecturer, but also an explorer on a field which, though much investigated, yet is still rather obscure.