Consult further:—H. Lotze, Metaphysic, bk. i. Introduction X. (Eng. trans., vol. i. p. 18), bk. ii. chaps. 7, 8 (Eng. trans., vol. ii. pp. 66-162); E. Mach, The Science of Mechanics, pp. 481-504 (Eng. trans.); K. Pearson, Grammar of Science, chaps. 3 (The Scientific Law), 9 (The Laws of Motion); J. Royce, “Nature, Consciousness, and Self-consciousness” (in Studies of Good and Evil); J. Stallo, Concepts and Theories of Modern Physics, chaps. 1, 10-12 (metaphysical standpoint, “Phenomenalist”); J. Ward, Naturalism and Agnosticism, part 1, lects. 2-5.
[127]. Speaking strictly, all necessity would appear to arise from the presence of conflicting purposes or interests in the same experience. E.g., the logical necessity of affirming the conclusion when the premisses are affirmed, implies (1) the presence of the general purpose to think logically; (2) the presence of some purpose or interest which, if gratified, would demand the affirmation of a result inconsistent with the previously affirmed premisses; (3) the repression of this affirmation by the dominant purpose (1). I believe that careful analysis will reveal these same elements in every genuine case of necessitation. I.e. the mere defeat of my purpose is not true necessitation unless it is defeated by a second interest or purpose which I also identify with myself. Thus all necessity would ultimately be self-imposed. This is not without its bearing on Ethics, as we shall see.
[128]. Compare with what follows, F. H. Bradley, Ethical Studies, Essay 1, and infra, Bk. IV. chap. 4.
[129]. Our ordinary calculations as to the behaviour of our fellow-men, beyond the circle of our own intimates, seem to involve a mixture of the two types. We base our conclusions partly on conjectures drawn from the observed past acts of our fellows as to their special interests and purposes, partly on generalisations as to the purposes and interests which are most widely operative in human life. Practical men never allow themselves to forget that the conclusions thus obtained are problematical in the highest degree. The whole course of our investigation will go to show that the notion of a deductive science of human nature, by which the concrete conduct of an individual man might be inferred with certainty from physiological and psychological generalities, is a ridiculous chimera. See infra, Bk. IV. chap. 4.
[130]. It will be recollected that the approximate constancy of such social statistics has been, foolishly enough, brought forward as an alleged disproof of moral freedom. The more vulgar forms of the necessitarian argument have even been pushed to the inference that, if the number of suicides up to December 31 has been one less than the average in some given year, some one must kill himself before the day is out to make up the percentage. What must happen if the number has been one more than the average we are never told.
[131]. Compare Mach, Science of Mechanics, p. 280 ff. (Eng. trans.); Jevons, Principles of Science, chaps. 13, 14.
[132]. Compare Lotze, Metaphysic, bk. i. Introduction X., chap. 3, § 33 (Eng. trans., vol. i. pp. 18, 90-93); bk. i. chap. 7, § 208 ff. (Eng. trans., vol ii. pp. 88-91).
[133]. See the full exposition of this view in Ward, Naturalism and Agnosticism, vol. i. lecture 4, on which the present paragraph is founded. Cf. J. T. Merz, History of European Thought, vol. i. pp. 437-441.
[134]. My remark is founded more particularly upon the methods by which quantitative uniformities are obtained in the investigations of Psychophysics. I have no direct acquaintance with first-hand experimentation in other spheres, but the method by which it is made to yield general uniformities seems to be of the same kind.