The philosophy of life, and philosophy of language, in a course of lectures. Friedrich von Schlegel

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СКАЧАТЬ to interminable disputes and contradictions. Consequently this form of the reason, which is ever pursuing dialectical disputations, or else skeptically renouncing its own authority, even because it never allows itself to proceed in what alone is its legitimate course, becomes thereby a second source of error and false thinking among men. And, indeed, this erroneous procedure of the dialectical reason, which is incessantly working out or analyzing its abstract notions, is the effect of the present constitution of the human mind; so that no individual can in justice be blamed on its account, nor can its perverted conclusions and corrupting results be fairly imputed to ulterior views and principles of an immoral character.

      In considering the imagination as a source of error, we have no need to select the instance of a fancy satanically inflamed to passion, or satanically deluded, or even one of a purely materialistic bias and leaning. For fancy, even in its greatest exaltation and purest form, is at best but a subjective view and mode of cogitative apprehension, and, consequently, as such, is ever a fruitful parent of delusion. How very rarely an imagination is to be found which is not predominantly subjective, is shown precisely in the very highest grade of its development—in the creations of imitative art. Of the exalted geniuses who in single ages and nations have distinguished themselves from the great mass, and attained to that rare eminence—the reputation of the true artist; out of this short list of great names, how few can be selected of whose productions it can be truly said and boasted—Here in this picture we have something more than a mere general view, or the peculiar fantasy of an individual; here life and nature stand before us in their full truth and objective reality, and speak to us in that universal language, which is intelligible to men of all countries and all times! And the same remark applies to the whole domain of scientific thought in general; but especially to physical and historical science.

      In like manner, in the sphere of the will, it is not merely immoral volitions, which, as such, must ever be false and wrong, that are exclusively the source of erroneous thought. The spring of those errors which we are at present considering lies in the very form of the will itself, i.e., in the absolute willing, even though its object and end be, in themselves, perfectly legitimate and unexceptionable. That this absolute willing—or, to speak more humanly, and in ordinary language, self-will and obstinacy—is a fundamental and hereditary failing of the human character, as at present constituted, which shows itself in the very youngest children, with the first dawn of reason, and requires to be most watchfully checked, is but too well known to every teacher and every mother. But not in infancy only, but also in the most important and comprehensive relations of life—nay, even in the history of the world—this same absolute willing proves the most pernicious of all the sources of error and corruption in the soul and life of man, even when its object is not unmitigatedly bad, or when, perhaps, it may even deserve to be called great and noble. It is through this absolute willing that the sovereign with unlimited authority, even though he be gifted with a strong and comprehensive intellect, and possessed of many estimable qualities and moral virtues, becomes, nevertheless, the oppressor of his people and the merciless tyrant. Through it, also, in states which are not monarchical, but where the supreme authority is divided among several estates, views and principles which, calmly considered and duly limited by opposing principles, are true and beneficial, by being advanced absolutely, and without qualification, are converted into so many violent factions, which, distracting the minds of men and inflaming their passions, produce a wide-spread and fearful anarchy.

      The dead abstract notions of the intellect, the dialectical disputes of the reason, the purely subjective and one-sided apprehension of objects by a deluded fancy, and the absolute will, are the four sources of human error. Considered apart from the aberrations of passion, special faults of character, and prejudices of education, as well as the false notions and wrong judgments to which the latter give rise—these four are the springs from which flows all the error of the soul which makes itself the center of the terrestrial reality, and which, springing out of this soil, is nourished and propagated by it. To what, then, are we to look to dispel these manifold delusions but to a closer and more intimate union of the soul with God as the source of life and truth?

      What, let us therefore ask, is the organ by which such closer union with and immediate cognition of God is to be effected? Plainly not the understanding, even though as the cognitive sense of a revelation of spirit, and of the spirit of revelation, it carries us through the first steps toward a right understanding of ourselves and the Creator. For so long as we confine ourselves to the understanding, which, at most, is but a preparatory and auxiliary faculty, we shall only make an approximation. It is only when the divine idea, passing beyond the understanding—the mere surface, as it were, of our consciousness—penetrates into the very center of our being, and strikes root there, that it is possible, with a view to this end, to draw immediately from the primary source of all life. Now, the organ which essentially co-operates in this work is the will, which, in such co-operation however, divests itself entirely of its absoluteness. On this account I called the will the sense for God, or the sense which is appropriated to the perception of Deity.

      But before I proceed in my attempt to define and elucidate the nature of this reciprocal action, and show how it is possible or generally conceivable, it will be necessary to premise one essential remark. I have already attempted to discover and establish a special and characteristic mark for every sphere of life, and its highest and lowest grades. Thus, the proper and distinctive signature of nature, and all that belongs to it, is a state of slumber or sleep; the characteristic property of man, which distinguishes him from all other intellectual beings, is fancy; while the essential property of the pure created spirits is the stamp of eternity which is impressed on all their operations, by means of which they perform, with untiring energies, their allotted duties, without the alternation of repose or the necessity of sleep, and by reason of which they remain forever what they once begin to be. Applying the same line of thought to a higher region, I would now attempt to discover there some characteristic sign, by observing which man may, perhaps, be able to find his true position. Proceeding, then, in this line of thought, and preserving a due regard to the weakness of the human capacity, I would observe as follows. The characteristic, not, indeed, of the divine essence—for that is too great for man’s powers of apprehension—but of the divine operations and His influence on the creation and all created beings, consists in His incredible condescension toward these His creatures, and especially toward man. Incredible, however, it may, nay, must and ought to be called, inasmuch as it transcends every notion, nay, all belief, even the most confiding and childlike, and the more it is contemplated, appears the more inconceivable and amazing. Only it admits of question, whether the expression be sufficiently simple and appropriate, and, consequently, well-chosen; for the fact itself of this divine condescension is affirmed in every line and word of revelation. And by revelation I mean not merely the written revelation, but every manifestation more or less distinct of God, and His divine operations and providence—history, nature, and life. Now, on no one point are the voices of all, who on such a matter can be regarded as authorities, so perfectly concordant and unanimous, as on this wonderful attribute of the Godhead, which, on the supposition that the belief in one living God is universal, may be considered as placed beyond doubt or question.

      In order to demonstrate how essential is the co-operation of the will to that living intercommunion with God, which is something more than a mere understanding, we advance the following assumptions. Supposing that in the incredible condescension of His love, God has made Himself known to a man, just as in the first books of our Holy Scripture He is described as conversing with Moses, and as familiarly as one friend talks to another; supposing also that He revealed to him all the secret things of heaven and earth without reserve; that He at the same time laid open to him His will and hidden counsels, and that not summarily and in a general way, but definitely and in detail—expressly making known to him His gracious purposes, both in what He at present requires of him and designs for him hereafter; that He has also pointed out to man the means which will enable him to accomplish His will, and, moreover, has added the highest possible promises for his encouragement; supposing all this, is it not evident that it nevertheless could not help or profit man unless he consented to receive it? The whole divine communication would be in vain if man obstinately continued in his old Egoism, mixed and compounded of evil habits, fears, and sensual СКАЧАТЬ