The World as Will and Idea: Complete One Volume Edition. Arthur Schopenhauer

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      Reason is feminine in nature; it can only give after it has received. Of itself it has nothing but the empty forms of its operation. There is no absolutely pure rational knowledge except the four principles to which I have attributed metalogical truth; the principles of identity, contradiction, excluded middle, and sufficient reason of knowledge. For even the rest of logic is not absolutely pure rational knowledge. It presupposes the relations and the combinations of the spheres of concepts. But concepts in general only exist after experience of ideas of perception, and as their whole nature consists in their relation to these, it is clear that they presuppose them. No special content, however, is presupposed, but merely the existence of a content generally, and so logic as a whole may fairly pass for pure rational science. In all other sciences reason has received its content from ideas of perception; in mathematics from the relations of space and time, presented in intuition or perception prior to all experience; in pure natural science, that is, in what we know of the course of nature prior to any experience, the content of the science proceeds from the pure understanding, i.e., from the a priori knowledge of the law of causality and its connection with those pure intuitions or perceptions of space and time. In all other sciences everything that is not derived from the sources we have just referred to belongs to experience. Speaking generally, to know rationally (wissen) means to have in the power of the mind, and capable of being reproduced at will, such judgments as have their sufficient ground of knowledge in something outside themselves, i.e., are true. Thus only abstract cognition is rational knowledge (wissen), which is therefore the result of reason, so that we cannot accurately say of the lower animals that they rationally know (wissen) anything, although they have apprehension of what is presented in perception, and memory of this, and consequently imagination, which is further proved by the circumstance that they dream. We attribute consciousness to them, and therefore although the word (bewusstsein) is derived from the verb to know rationally (wissen), the conception of consciousness corresponds generally with that of idea of whatever kind it may be. Thus we attribute life to plants, but not consciousness. Rational knowledge (wissen) is therefore abstract consciousness, the permanent possession in concepts of the reason, of what has become known in another way.

      § 11. In this regard the direct opposite of rational knowledge is feeling, and therefore we must insert the explanation of feeling here. The concept which the word feeling denotes has merely a negative content, which is this, that something which is present in consciousness, is not a concept, is not abstract rational knowledge. Except this, whatever it may be, it comes under the concept of feeling. Thus the immeasurably wide sphere of the concept of feeling includes the most different kinds of objects, and no one can ever understand how they come together until he has recognised that they all agree in this negative respect, that they are not abstract concepts. For the most diverse and even antagonistic elements lie quietly side by side in this concept; for example, religious feeling, feeling of sensual pleasure, moral feeling, bodily feeling, as touch, pain, sense of colour, of sounds and their harmonies and discords, feeling of hate, of disgust, of self-satisfaction, of honour, of disgrace, of right, of wrong, sense of truth, æsthetic feeling, feeling of power, weakness, health, friendship, love, &c. &c. There is absolutely nothing in common among them except the negative quality that they are not abstract rational knowledge. But this diversity becomes more striking when the apprehension of space relations presented a priori in perception, and also the knowledge of the pure understanding is brought under this concept, and when we say of all knowledge and all truth, of which we are first conscious only intuitively, and have not yet formulated in abstract concepts, we feel it. I should like, for the sake of illustration, to give some examples of this taken from recent books, as they are striking proofs of my theory. I remember reading in the introduction to a German translation of Euclid, that we ought to make beginners in geometry draw the figures before proceeding to demonstrate, for in this way they would already feel geometrical truth before the demonstration brought them complete knowledge. In the same way Schleiermacher speaks in his “Critique of Ethics” of logical and mathematical feeling (p. 339), and also of the feeling of the sameness or difference of two formulas (p. 342). Again Tennemann in his “History of Philosophy” (vol. I., p. 361) says, “One felt that the fallacies were not right, but could not point out the mistakes.” Now, so long as we do not regard this concept “feeling” from the right point of view, and do not recognise that one negative characteristic which alone is essential to it, it must constantly give occasion for misunderstanding and controversy, on account of the excessive wideness of its sphere, and its entirely negative and very limited content which is determined in a purely one-sided manner. Since then we have in German the nearly synonymous word empfindung (sensation), it would be convenient to make use of it for bodily feeling, as a sub-species. This concept “feeling,” which is quite out of proportion to all others, doubtless originated in the following manner. All concepts, and concepts alone, are denoted by words; they exist only for the reason, and proceed from it. With concepts, therefore, we are already at a one-sided point of view; but from such a point of view what is near appears distinct and is set down as positive, what is farther off becomes mixed up and is soon regarded as merely negative. Thus each nation calls all others foreign: to the Greek all others are barbarians; to the Englishman all that is not England or English is continent or continental; to the believer all others are heretics, or heathens; to the noble all others are roturiers; to the student all others are Philistines, and so forth. Now, reason itself, strange as it may seem, is guilty of the same one-sidedness, indeed one might say of the same crude ignorance arising from vanity, for it classes under the one concept, “feeling,” every modification of consciousness which does not immediately belong to its own mode of apprehension, that is to say, which is not an abstract concept. It has had to pay the penalty of this hitherto in misunderstanding and confusion in its own province, because its own procedure had not become clear to it through thorough self-knowledge, for a special faculty of feeling has been set up, and new theories of it are constructed.

      § 12. Rational knowledge (wissen) is then all abstract knowledge,—that is, the knowledge which is peculiar to the reason as distinguished from the understanding. Its contradictory opposite has just been explained to be the concept “feeling.” Now, as reason only reproduces, for knowledge, what has been received in another way, it does not actually extend our knowledge, but only gives it another form. It enables us to know in the abstract and generally, what first became known in sense-perception, in the concrete. But this is much more important than it appears at first sight when so expressed. For it depends entirely upon the fact that knowledge has become rational or abstract knowledge (wissen), that it can be safely preserved, that it is communicable and susceptible of certain and wide-reaching application to practice. Knowledge in the form of sense-perception is valid only of the particular case, extends only to what is nearest, and ends with it, for sensibility and understanding can only comprehend one object at a time. Every enduring, arranged, and planned activity must therefore proceed from principles,—that is, from abstract knowledge, and it must be conducted in accordance with them. Thus, for example, the knowledge of the relation of cause and effect arrived at by the understanding, is in itself far completer, deeper and more exhaustive than anything that can be thought about it in the abstract; the understanding alone knows in perception directly and completely the nature of the effect of a lever, of a pulley, or a cog-wheel, the stability of an arch, and so forth. But on account of the СКАЧАТЬ