It is the intense concreteness of Fechner, his fertility of detail, which fills me with an admiration which I should like to make this audience share. Among the philosophic cranks of my acquaintance in the past was a lady all the tenets of whose system I have forgotten except one. Had she been born in the Ionian Archipelago some three thousand years ago, that one doctrine would probably have made her name sure of a place in every university curriculum and examination paper. The world, she said, is composed of only two elements, the Thick, namely, and the Thin. No one can deny the truth of this analysis, as far as it goes (though in the light of our contemporary knowledge of nature it has itself a rather “thin” sound), and it is nowhere truer than in that part of the world called philosophy. I am sure, for example, that many of you, listening to what poor account I have been able to give of transcendental idealism, have received an impression of its arguments being strangely thin, and of the terms it leaves us with being shiveringly thin wrappings for so thick and burly a world as this. Some of you of course will charge the thinness to my exposition; but thin as that has been, I believe the doctrines reported on to have been thinner. From Green to Haldane the absolute proposed to us to straighten out the confusions of the thicket of experience in which our life is passed remains a pure abstraction which hardly anyone tries to make a whit concreter. If we open Green, we get nothing but the transcendental ego of apperception (Kant’s name for the fact that to be counted in experience a thing has to be witnessed), blown up into a sort of timeless soap-bubble large enough to mirror the whole universe. Nature, Green keeps insisting, consists only in relations, and these imply the action of a mind that is eternal; a self-distinguishing consciousness which itself escapes from the relations by which it determines other things. Present to whatever is in succession, it is not in succession itself. If we take the Cairds, they tell us little more of the principle of the universe—it is always a return into the identity of the self from the difference of its objects. It separates itself from them and so becomes conscious of them in their separation from one another, while at the same time it binds them together as elements in one higher self-consciousness.
This seems the very quintessence of thinness; and the matter hardly grows thicker when we gather, after enormous amounts of reading, that the great enveloping self in question is absolute reason as such, and that as such it is characterized by the habit of using certain jejune “categories” with which to perform its eminent relating work. The whole active material of natural fact is tried out, and only the barest intellectualistic formalism remains.
Hegel tried, as we saw, to make the system concreter by making the relations between things “dialectic,” but if we turn to those who use his name most worshipfully, we find them giving up all the particulars of his attempt, and simply praising his intention—much as in our manner we have praised it ourselves. Mr. Haldane, for example, in his wonderfully clever Gifford Lectures, praises Hegel to the skies, but what he tells of him amounts to little more than this, that “the categories in which the mind arranges its experiences, and gives meaning to them, the universals in which the particulars are grasped in the individual, are a logical chain, in which the first presupposes the last, and the last is its presupposition and its truth.” He hardly tries at all to thicken this thin logical scheme. He says indeed that absolute mind in itself, and absolute mind in its hetereity or otherness, under the distinction which it sets up of itself from itself, have as their real prius absolute mind in synthesis; and, this being absolute mind’s true nature, its dialectic character must show itself in such concrete forms as Goethe’s and Wordsworth’s poetry, as well as in religious forms. “The nature of God, the nature of absolute mind, is to exhibit the triple movement of dialectic, and so the nature of God as presented in religion must be a triplicity, a trinity.” But beyond thus naming Goethe and Wordsworth and establishing the trinity, Mr. Haldane’s Hegelianism carries us hardly an inch into the concrete detail of the world we actually inhabit.
Equally thin is Mr. Taylor, both in his principles and in their results. Following Mr. Bradley, he starts by assuring us that reality cannot be self-contradictory, but to be related to anything really outside of one’s self is to be self-contradictory, so the ultimate reality must be a single all-inclusive systematic whole. Yet all he can say of this whole at the end of his excellently written book is that the notion of it “can make no addition to our information and can of itself supply no motives for practical endeavor.”
Mr. McTaggart treats us to almost as thin a fare. “The main practical interest of Hegel’s philosophy,” he says, “is to be found in the abstract certainty which the logic gives us that all reality is rational and righteous, even when we cannot see in the least how it is so. … Not that it shows us how the facts around us are good, not that it shows us how we can make them better, but that it proves that they, like other reality,
