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Page 12
Perhaps it comes as a shock to the reader who has always insisted upon a
clear intellectual understanding and a rigid reasoning upon all things,
to find within what narrow limits, after all, the intellect itself has
to work--it can do little more than make more or less certain
generalisations concerning the world of experience, and then to argue
from these, or from definitions that it itself has framed. Of course
some of the ancient philosophers did try through a course of rigid
reasoning to solve the great problems, and for a long time it was
customary to expect that all philosophers should proceed in the same
way.
Modern philosophers, of whom William James, Bergson, and Eucken are
conspicuous examples, have appreciated the futility of such a task, and
have sought other means of solving the problem. The mistake in the past
has been to forget that the intelligence is but one aspect of human
life, and that the experience of mankind is far more complicated a
matter than that of mere intellect, and not to be solved by intellect
alone. Intellect has to play a definite part in human life, but it does
not constitute the whole of life. Life itself is far greater than
intellect, and to live is a far more important thing than to know. The
great things are life and action; knowledge is ultimately useful in so
far as it contributes to the development of life and the perfection of
action. Philosophers have for too long a period made knowledge an aim in
itself, and have neglected to take proper account of the experiences of
mankind. Their intellectual abstractions have tended to leave actual
life more and more out of consideration, with the result that they have
been baffled at every turn. The more we think about it, the more we
become convinced that the mysterious universe in which we live will only
divulge just enough of its secrets to enable us to act, and this it
gives us with comparatively little trouble on our part. If we consider
an ordinary piece of wood, we find it is hard and offers a certain
resistance, and our knowledge of these elementary facts enables us to
put it to use, but we shall never really solve the mysteries of its
formation and growth. These lead of course to very interesting
speculations, but their solution seems to be as far off as ever. We can
know little but that which we require for life. The making of life and
action the basis of truth rather than trusting to the intellect alone,
is the great new departure in modern philosophy.
One of the theories of knowledge that springs from laying emphasis upon
life and action is that of _Pragmatism_, of which the late Professor
William James was one of the greatest exponents. Pragmatists contend
that the test of truth is its value for life--if the fact obtained is
the most useful and helpful for life, then it is the true one. Suppose
we are endeavouring to solve the great question, "Is there a God?" We
weigh the arguments for and against, but find it difficult to arrive at
a definite conclusion, because the arguments on both sides seem equally
plausible. How are we to decide? We cannot postpone the decision
indefinitely--we are forced to make a choice, for upon our decision
depends our aim and ideals in life. We are faced with a "forced option,"
and must choose one or the other. We ask ourselves the question, "Which
will be of the greatest help to our lives--to believe that there is, or
that there is not a God?" and we decide or will to believe the option
that will help life most. It is a striking theory, but space forbids our
discussing it in detail.
The position Eucken adopts is that of _Activism_. In common with
pragmatism it makes truth a matter of life and action rather than of
mere intellect, and considers fruitfulness for action a characteristic
of truth. He differs from the pragmatic position in that he contends
that truth is something deeper than mere human decision, that truth is
truth, not merely because it is useful, that reality is independent of
our experience of it, and that truth is gained intuitively through a
life of action.
The riddle of the universe is solved for Eucken through life and action.
While continual contemplation and thought is apt to paralyse us, "action
is the best defensive weapon against the dangers and trials of human
existence." "Doubt is not cured by meditation, but by action." He
believes that we can attain certainty through action of much that cannot
be justified on rational grounds. If we wish to understand the vital
truths of life we must concentrate our souls on a good purpose--the
activity that follows will bring its revelation. The problems of life
are solved by the life process itself. By acting in a certain way, man
comes into intimate relationship with the great reality of life, and
then he comes to know, not so much _about_ reality, as _within_ reality.
The ant in whom such complex instincts are developed, knows probably
nothing at all _about_ its little world, but knows everything necessary
_within_ its little world. It does not err, it does the right thing at
the right time, and that because it is in tune with its universe, hence
acts from pure instinct in the right way. If intellect were to enter
into the case, its actions might become less reliable, and it would
blunder far oftener. In the case of man, his thinking capacity often
militates against successful instinctive and habitual actions--the
moment we start to consider, we hesitate and are lost. In the same way,
if the soul of man is brought into tune with the great reality, it has
but to act, and though it may never know all _about_ reality and be able
to frame abstract theories of the universe, still it may know _with_ or
_within_ reality, and be thus enabled to act in the best way under
various circumstances. This is the theory of activism; it lays great
stress upon action, and upon intuition through action, and while it does
not ignore the intellect, it holds that when the intellect fails there
is a possibility of the practical problem of life being solved through a
life of action, when life is directed towards the highest ideals. The
danger of an activistic position, of course, is to undervalue the
reasoning powers of man. Some critics hold that Eucken does this; the
reader must judge for himself, but in doing so it will be well to
remember that before trusting to intuitive revelation, Eucken demands
the setting of one's face towards the highest and best.
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