It certainly happens that a new philosophy makes its appearance, which maintains the others to be valueless; and indeed each one in turn comes forth at first with the pretext that by its means all previous philosophies not only are refuted, but what in them is wanting is supplied, and now at length the right one is discovered. But following upon what has gone before, it would rather seem that other words of Scripture are just as applicable to such a philosophy—the words which the Apostle Peter spoke to Ananias, “Behold the feet of them that shall carry thee out are at the door.” Behold the philosophy by which thine own will be refuted and displaced shall not tarry long as it has not tarried before.
c. Explanatory remarks on the diversity in Philosophies.
Certainly the fact is sufficiently well established that there are and have been different philosophies. The Truth is, however, one; and the instinct of reason maintains this irradicable intuition or belief. It is said that only one philosophy can be true, and, because philosophies are different, it is concluded that all others must be erroneous. But, in fact, each one in turn gives every assurance, evidence and proof of being the one and true Philosophy. This is a common mode of reasoning and is what seems in truth to be the view of sober thought. As regards the sober nature of the word at issue—thought—we can tell from every-day experience that if we fast we feel hunger either at once or very soon. But sober thought always has the fortunate power of not resulting in hunger and desire, but of being and remaining as it is, content. Hence the thought expressed in such an utterance reveals the fact that it is dead understanding; for it is only death which fasts and yet rests satisfied. But neither physical life nor intellectual remains content with mere abstention; as desire it presses on through hunger and through thirst towards Truth, towards knowledge itself. It presses on to satisfy this desire and does not allow itself to feast and find sufficiency in a reflection such as this.
As to this reflection, the next thing to be said of it is that however different the philosophies have been, they had a common bond in that they were Philosophy. Thus whoever may have studied or become acquainted with a philosophy, of whatever kind, provided only that it is such, has thereby become acquainted with Philosophy. That delusive mode of reasoning which regards diversity alone, and from doubt of or aversion to the particular form in which a Universal finds its actuality, will not grasp or even allow this universal nature, I have elsewhere[4] likened to an invalid recommended by the doctor to eat fruit, and who has cherries, plums or grapes, before him, but who pedantically refuses to take anything because no part of what is offered him is fruit, some of it being cherries, and the rest plums or grapes.
But it is really important to have a deeper insight into the bearings of this diversity in the systems of Philosophy. Truth and Philosophy known philosophically, make such diversity appear in another light from that of abstract opposition between Truth and Error. The explanation of how this comes about will reveal to us the significance of the whole history of Philosophy. We must make the fact conceivable, that the diversity and number of philosophies not only does not prejudice Philosophy itself, that is to say the possibility of a philosophy, but that such diversity is, and has been, absolutely necessary to the existence of a science of Philosophy and that it is essential to it.
This makes it easy to us to comprehend the aim of Philosophy, which is in thought and in conception to grasp the Truth, and not merely to discover that nothing can be known, or that at least temporal, finite truth, which also is an untruth, can alone be known and not the Truth indeed. Further we find that in the history of Philosophy we have to deal with Philosophy itself. The facts within that history are not adventures and contain no more romance than does the history of the world. They are not a mere collection of chance events, of expeditions of wandering knights, each going about fighting, struggling purposelessly, leaving no results to show for all his efforts. Nor is it so that one thing has been thought out here, another there, at will; in the activity of thinking mind there is real connection, and what there takes place is rational. It is with this belief in the spirit of the world that we must proceed to history, and in particular to the history of Philosophy.
[2. Explanatory Remarks upon the Definition of the History of Philosophy.]
The above statement, that the Truth is only one, is still abstract and formal. In the deeper sense it is our starting point. But the aim of Philosophy is to know this one Truth as the immediate source from which all else proceeds, both all the laws of nature and all the manifestations of life and consciousness of which they are mere reflections, or to lead these laws and manifestations in ways apparently contrary, back to that single source, and from that source to comprehend them, which is to understand their derivation. Thus what is most essential is to know that the single truth is not merely a solitary, empty thought, but one determined within itself. To obtain this knowledge we must enter into some abstract Notions which, as such, are quite general and dry, and which are the two principles of Development and of the Concrete. We could, indeed, embrace the whole in the single principle of development; if this were clear, all else would result and follow of its own accord. The product of thinking is the thought; thought is, however, still formal; somewhat more defined it becomes Notion, and finally Idea is Thought in its totality, implicitly and explicitly determined. Thus the Idea, and it alone is Truth. Now it is essentially in the nature of the Idea to develop, and only through development to arrive at comprehension of itself, or to become what it is. That the Idea should have to make itself what it is, seems like a contradiction; it may be said that it is what it is.
a. The Notion of Development.
The idea of development is well known, but it is the special characteristic of Philosophy to investigate such matters as were formerly held as known. What is dealt with or made use of without consideration as an aid to daily life, is certainly the unknown to man unless he be informed in Philosophy. The further discussion of this idea belongs to the science of Logic.