Transcendentalism in New England: A History. Frothingham Octavius Brooks

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      "The criterion is this: if a man receives as fundamental facts, and therefore of course indemonstratable and incapable of further analysis, the general notions of matter, spirit, soul, body, action, passiveness, time, space, cause and effect, consciousness, perception, memory and all these, and is satisfied if only he can analyze all other notions into some one or more of these supposed elements, with plausible subordination and apt arrangement; to such a mind I would as courteously as possible convey the hint, that for him this chapter was not written… For philosophy, in its highest sense, as the science of ultimate truths, and therefore scientia scientiarum, this mere analysis of terms is preparative only, though as a preparative discipline indispensable.

      "Still less dare a favorable perusal be anticipated from the proselytes of that compendious philosophy which, talking of mind, but thinking of brick and mortar, or other images equally abstracted from body, contrives a theory of spirit by nicknaming matter, and in a few hours can qualify its dullest disciples to explain the omne scibile by reducing all things to impressions, ideas, and sensations.

      "But it is time to tell the truth; though it requires some courage to avow it in an age and country in which disquisitions on all subjects not privileged to adopt technical terms or scientific symbols, must be addressed to the public. I say, then, that it is neither possible nor necessary for all men, nor for many, to be philosophers. There is a philosophic consciousness which lies beneath or (as it were) behind the spontaneous consciousness natural to all reflecting beings. As the elder Romans distinguished their northern provinces into Cis-Alpine and Trans-Alpine, so may we divide all the objects of human knowledge into those on this side and those on the other side of the spontaneous consciousness. The latter is exclusively the domain of pure philosophy, which is therefore properly entitled transcendental, in order to discriminate it at once, both from mere reflection and re-presentation on the one hand, and on the other from those flights of lawless speculation which, abandoned by all distinct consciousness, because transgressing the bounds and purposes of our intellectual faculties, are justly condemned as transcendent.

      "The first range of hills that encircles the scanty vale of human life is the horizon for the majority of its inhabitants. On its ridges the sun is born and departs. From them the stars rise, and touching them they vanish. By the many, even this range, the natural limit and bulwark of the vale, is but imperfectly known. Its higher ascents are too often hidden in mists and clouds from uncultivated swamps which few have courage or curiosity to penetrate. To the multitude below these vapors appear, now as the dark haunts of terrific agents, on which none may intrude with impunity; and now all aglow, with colors not their own, they are gazed at as the splendid palaces of happiness and power. But in all ages there have been a few who, measuring and sounding the rivers of the vale at the feet of their farthest inaccessible falls, have learned that the sources must be far higher and far inward; a few who, even in the level streams, have detected elements which neither the vale itself nor the surrounding mountains contained or could supply. How and whence to these thoughts, these strong probabilities, the ascertaining vision, the intuitive knowledge may finally supervene, can be learned only by the fact. I might oppose to the question the words with which Plotinus supposes Nature to answer a similar difficulty: 'Should any one interrogate her how she works, if graciously she vouchsafe to listen and speak, she will reply, it behooves thee not to disquiet me with interrogatories, but to understand in silence, even as I am silent, and work without words.'

      "They and they only can acquire the philosophic imagination, the sacred power of self-intuition, who within themselves can interpret and understand the symbol, that the wings of the air-sylph are forming within the skin of the caterpillar; those only, who feel in their own spirits the same instinct which impels the chrysalis of the horned fly to leave room in its involucrum for antennæ yet to come. They know and feel that the potential works in them, even as the actual works in them! In short, all the organs of sense are framed for a corresponding world of sense; and we have it. All the organs of spirit are framed for a correspondent world of spirit; though the latter organs are not developed in all alike. But they exist in all, and their first appearance discloses itself in the moral being. How else could it be that even worldlings, not wholly debased, will contemplate the man of simple and disinterested goodness with contradictory feelings of pity and respect. 'Poor man, he is not made for this world.' Oh, herein they utter a prophecy of universal fulfilment, for man must either rise or sink.

      "It is the essential mark of the true philosopher to rest satisfied with no imperfect light, as long as the impossibility of attaining a fuller knowledge has not been demonstrated. That the common consciousness itself will furnish proofs by its own direction that it is connected with master currents below the surface, I shall merely assume as a postulate pro tempore… On the IMMEDIATE which dwells in every man, and on the original intuition or absolute affirmation of it (which is likewise in every man, but does not in every man rise into consciousness), all the certainty of our knowledge depends; and this becomes intelligible to no man by the ministry of mere words from without. The medium by which spirits understand each other is not the surrounding air, but the freedom which they possess in common, as the common ethereal element of their being, the tremulous reciprocations of which propagate themselves even to the inmost of the soul. Where the spirit of a man is not filled with the consciousness of freedom (were it only from its restlessness, as of one struggling in bondage) all spiritual intercourse is interrupted, not only with others, but even with himself. No wonder, then, that he remains incomprehensible to himself as well as to others. No wonder that in the fearful desert of his consciousness he wearies himself out with empty words to which no friendly echo answers, either from his own heart or the СКАЧАТЬ