On the Philosophy of Discovery, Chapters Historical and Critical. William Whewell

Чтение книги онлайн.

      CHAPTER IX.

       The Schoolmen of the Middle Ages.

       Table of Contents

      In the History of the Sciences I have devoted a Book to the state of Science in the middle ages, and have endeavoured to analyse the intellectual defects of that period. Among the characteristic features of the human mind during those times, I have noticed Indistinctness of Ideas, a Commentatorial Spirit, Mysticism, and Dogmatism. The account there given of this portion of the history of man belongs, in reality, rather to the History of Ideas than to the History of Progressive Science. For, as we have there remarked, theoretical Science was, during the period of which we speak, almost entirely stationary; and the investigation of the causes of such a state of things may be considered as a part of that review in which we are now engaged, of the vicissitudes of man's acquaintance with the methods of discovery. But when we offered to the world a history of science, to leave so large a chasm unexplained, would have made the series of events seem defective and broken; and the survey of the Middle Ages was therefore inserted. I would beg to refer to that portion of the former work the reader who wishes for information in addition to what is here given.

      The Indistinctness of Ideas and the Commentatorial Disposition of those ages have already been here brought under our notice. Viewed with reference to the opposition between Experience and Ideas, on which point, as we have said, the succession of opinions in a great measure turns, it is clear that the commentatorial method belongs to the ideal side of the question: for the commentator seeks for such knowledge as he values, by analysing and illustrating what his author has said; and, content with this material of speculation, does not desire to add to it new stores of experience and observation. And with regard to the two other features in the character which we gave to those ages, we may observe that Dogmatism demands for philosophical theories the submission of mind, due to those revealed religious doctrines which are to guide our conduct and direct our hopes: while Mysticism elevates ideas into realities, and offers them to us as the objects of our religious regard. Thus the Mysticism of the middle ages and their Dogmatism alike arose from not discriminating the offices of theoretical and practical philosophy. Mysticism claimed for ideas the dignity and reality of principles of moral action and religious hope: Dogmatism imposed theoretical opinions respecting speculative points with the imperative tone of rules of conduct and faith.

      If, however, the opposite claims of theory and practice interfered with the progress of science by the confusion they thus occasioned, they did so far more by drawing men away altogether from mere physical speculations. The Christian religion, with its precepts, its hopes, and its promises, became the leading subject of men's thoughts; and the great active truths thus revealed, and the duties thus enjoined, made all inquiries of mere curiosity appear frivolous and unworthy of man. The Fathers of the Church sometimes philosophized ill; but far more commonly they were too intent upon the great lessons which they had to teach, respecting man's situation in the eyes of his Heavenly Master, to philosophize at all respecting things remote from the business of life and of no importance in man's spiritual concerns.

      Yet man has his intellectual as well as his spiritual wants. He has faculties which demand systems and reasons, as well as precepts and promises. The Christian doctor, who knew so much more than the heathen philosopher respecting the Creator and Governor of the universe, was not long content to know or to teach less, respecting the universe itself. While it was still maintained that Theology was the only really important study, Theology was so extended and so fashioned as to include all other knowledge: and after no long time, the Fathers of the Church themselves became the authors of systems of universal knowledge.

      But when this happened, the commentatorial spirit was still in its full vigour. The learned Christians could not, any more than the later Greeks or the Romans, devise, by the mere force of their own invention, new systems, full, comprehensive, and connected, like those of the heroic age of philosophy. The same mental tendencies which led men to look for speculative coherence and completeness in the view of the universe, led them also to admire and dwell upon the splendid and acute speculations of the Greeks. They were content to find, in those immortal works, the answers to the questions which their curiosity prompted; and to seek what further satisfaction they might require, in analysing and unfolding the doctrines promulgated by those great masters of knowledge. Thus the Christian doctors became, as to general philosophy, commentators upon the ancient Greek teachers.

      Among these, they selected Aristotle as their peculiar object of admiration and study. The vast store, both of opinions and facts, which his works contain, his acute distinctions, his cogent reasons in some portions of his speculations, his symmetrical systems in almost all, naturally commended him to the minds of subtle and curious men. We may add that Plato, who taught men to contemplate Ideas separate from Things, was not so well fitted for general acceptance as Aristotle, who rejected this separation. For although the due apprehension of this opposition of Ideas and Sensations is a necessary step in the progress of true philosophy, it requires a clearer view and a more balanced mind than the common herd of students possess; and Aristotle, who evaded the necessary perplexities in which this antithesis involves us, appeared, to the temper of those times, the easier and the plainer guide of the two.

      The Doctors of the middle ages having thus adopted Aristotle as their master in philosophy, we shall not be surprised to find them declaring, after him, that experience is the source of our knowledge of the visible world. But though, like the Greeks, they thus talked of experiment, like the Greeks, they showed little disposition to discover the laws of nature by observation of facts. This barren and formal recognition of experience or sensation as one source of knowledge, not being illustrated by a practical study of nature, and by real theoretical truths obtained by such a study, remained ever vague, wavering, and empty. Such a mere acknowledgment cannot, in any times, ancient or modern, be considered as indicating a just apprehension of the true basis and nature of science.

      In imperfectly perceiving how, and how СКАЧАТЬ