shorter logic-第5章
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complaint previously mentioned about the unintelligibility of philosophy。 In other
words； this science must often submit to the slight of hearing even people who
have never taken any trouble with it talking as if they thoroughly understood all
about it。 With no preparation beyond an ordinary education they do not hesitate；
especially under the influence of religious sentiment； to philosophise and to
criticise philosophy。 Everybody allows that to know any other science you must
have first studied it； and that you can only claim to express a judgement upon it in
virtue of such knowledge。 Everybody allows that to make a shoe you must have
learned and practised the craft of the shoemaker； though every man has a model
in his own foot； and possesses in his hands the natural endowments for the
operations required。 For philosophy alone； it seems to be imagined； such study；
care； and application are not in the least requisite。
This comfortable view of what is required for a philosopher has recently received
corroboration through the theory of immediate or intuitive knowledge。
§6
So much for the form of philosophical knowledge。 It is no less desirable； on the
other hand； that philosophy should understand that its content is no other than
actuality； that core of truth which； originally produced and producing itself within
the precincts of the mental life； has become the world； the inward and outward
world； of consciousness。 At first we become aware of these contents in what we
call Experience。 But even Experience； as it surveys the wide range of inward and
outward existence； has sense enough to distinguish the mere appearance； which is
transient and meaningless； from what in itself really deserves the name of
actuality。 As it is only in form that philosophy is distinguished from other modes
of attaining an acquaintance with this same sum of being； it must necessarily be in
harmony with actuality and experience。 In fact； this harmony may be viewed as at
least an extrinsic means of testing the truth of a philosophy。 Similarly it may be
held the highest and final aim of philosophic science to bring about； through the
ascertainment of this harmony； a reconciliation of the self…conscious reason with
the reason which is in the world … in other words； with actuality。
In the Preface to my Philosophy of Right； p。 xxvii； are found the propositions：
What is reasonable is actual
and
What is actual is reasonable。
These simple statements have given rise to expressions of surprise and hostility；
even in quarters where it would be reckoned an insult to presume absence of
philosophy； and still more of religion。 Religion at least need not be brought in
evidence； its doctrines of the divine governments of the world affirm these
propositions too decidedly。 For their philosophic sense； we must presuppose
intelligence enough to know； not only that God is actual； that He is the supreme
actuality； that He alone is truly actual； but also； as regards the logical bearings of
the question； that existence is in part mere appearance； and only in part actuality。
In common life； any freak of fancy； any error； evil and everything of the nature
of evil； as well as every degenerate and transitory existence whatever； gets in a
casual way the name of actuality。 But even our ordinary feelings are enough to
forbid a casual （fortuitous） existence getting the emphatic name of an actual； for
by fortuitous we mean an existence which has no greater value than that of
something possible； which may as well not be as be。 As for the term Actuality；
these critics would have done well to consider the sense in which I employ it。 In a
detailed Logic I had treated among other things of actuality； and accurately
distinguished it not only from the fortuitous； which； after all； has existence； but
even from the cognate categories of existence and the other modifications of
being。
The actuality of the rational stands opposed by the popular fancy that Ideas and
ideals are nothing but chimeras； and philosophy a mere system of such
phantasms。 It is also opposed by the very different fancy that Ideas and ideals are
something far too excellent to have actuality； or something too impotent to
procure it for themselves。 This divorce between idea and reality is especially dear
to the analytic understanding which looks upon its own abstractions； dreams
though they are； as something true and real； and prides itself on the imperative
'ought'； which it takes especial pleasure in prescribing even on the field of politics。
As if the world had waited on it to learn how it ought to be； and was not！ For； if it
were as it ought to be； what would come of the precocious wisdom of that
'ought'？ When understanding turns this 'ought' against trivial external and
transitory objects； against social regulations or conditions； which very likely
possess a great relative importance for a certain time and special circles； it may
often be right。 In such a case the intelligent observer may meet much that fails to
satisfy the general requirements of right； for who is not acute enough to see a
great deal in his own surroundings which is really far from being as it ought to be？
But such acuteness is mistaken in the conceit that； when it examines these objects
and pronounces what they ought to be； it is dealing with questions of philosophic
science。 The object of philosophy is the Idea： and the Idea is not so impotent as
merely to have a right or an obligation to exist without actually existing。 The
object of philosophy is an actuality of which those objects； social regulations and
conditions； are only the superficial outside。
§7
Thus reflection … thinking things over … in a general way involves the principle
（which also means the beginning） of philosophy。 And when the reflective spirit
arose again in its independence in modern times； after the epoch of the Lutheran
Reformation； it did not； as in its beginnings among the Greeks； stand merely
aloof； in a world of its own； but at once turned its energies also upon the
apparently illimitable material of the phenomenal world。 In this way the name
philosophy came to be applied to all those branches of knowledge； which are
engaged in ascertaining the standard and Universal in the ocean of empirical
individualities； as well as in ascertaining the Necessary element； or Laws； to be
found in the apparent disorder of the endless masses of the fortuitous。 It thus
appears that modern philosophy derives its materials from our own personal
observations and perceptions of the external and internal world； from nature as
well as from the mind and heart of man； when both stand in the immediate
presence of the observer。
This principle of Experience carries with it the unspeakably important condition
that； in order to accept and believe any fact； we must be in contact with it； or； in
more exact terms； that we must find the fact united and combined with the
certainty of our own selves。 We must be in touch with our subject…matter；
whether it be by means of our external senses； or； else； by our profounder mind
and our intimate self…consciousness。 This principle is the same as that which has
in the present day been termed faith； immediate knowledge； the revelation in the
outward world； and； above all； in our own heart。
Those sciences； which thus got the name of philosophy； we call empirical
sciences； for the reason that they take their departure from experience。 Still the
essential results which they aim at and provide are laws； general propositions； a
theory … the thoughts of what is found existing。 On this ground the Newtonian
physics was called Natural Philosophy。 Hugo Grotius； again； by putting together
and comparing the behaviour of states towards each other as recorded in history；
succeeded； with the help of the ordinary methods of general reasoning； in laying
down certain general principles； and establishing a theory which may be termed
the Philosophy of International Law。 In England this is still the usual signification
of the term philosophy。 Newton continues to be celebrated a
