Dialectic better than physics.
Common knowledge passes from memory to history and from history to mechanism; and having reached that point it may stop to look back, not without misgivings, over the course it has traversed, and thus become psychology. These investigations, taken together, constitute physics, or the science of existence. But this is only half of science and on the whole the less interesting and less fundamental half. No existence is of moment to a man, not even his own, unless it touches his will and fulfils or thwarts his intent. Unless he is concerned that existences should be of specific kinds, unless he is interested in form, he can hardly be interested in being. At the very least in terms of pleasure versus pain, light versus darkness, comfort versus terror, the flying moment must be loaded with obloquy or excellence if its passage is not to remain a dead fact, and to sink from the sphere of actuality altogether into that droning limbo of potentialities which we call matter. Being which is indifferent to form is only the material of being. To exist is nothing if you have nothing to do, if there is nothing to choose or to distinguish, or if those things which belong to a chosen form are not gathered into it before your eyes, to express what we call a truth or an excellence.
Existence naturally precedes any idealisation of it which men can contrive (since they, at least, must exist first), yet in the order of values knowledge of existence is subsidiary to knowledge of ideals. If it be true that a good physics is as yet the predominant need in science, and that man is still most troubled by his ignorance of matters of fact, this circumstance marks his illiberal condition. Without knowledge of existence nothing can be done; but nothing is really done until something else is known also, the use or excellence that existence may have. It is a great pity that those finer temperaments that are naturally addressed to the ideal should have turned their energies to producing bad physics, or to preventing others from establishing natural truths; for if physics were established on a firm basis the idealists would for the first time have a free field. They might then recover their proper function of expressing the mind honestly, and disdain the sorry attempt to prolong confusion and to fish in troubled waters.
Maladjustments to nature render physics conspicuous and unpleasant.
Perhaps if physical truth had not been so hugely misrepresented in men’s faith and conduct, it would not need to be minutely revealed or particularly emphasised. When the conditions surrounding life are not rightly faced by instinct they are inevitably forced upon reflection through painful shocks; and for a long time the new habit thus forced upon men brings to consciousness not so much the movement of consciousness itself as the points at which its movement impinges on the external world and feels checks and frictions. Physics thus becomes inordinately conspicuous (as when philology submerges the love of letters) for lack of a good disposition that should allow us to take physics for granted. Much in nature is delightful to know and to keep in mind, but much also (the whole infinite remainder) is obscure and uninteresting; and were we practically well adjusted to its issue we might gladly absolve ourselves from studying its processes. In a world that in extent and complexity so far outruns human energies, physical knowledge ought to be largely virtual; that is, nature ought to be represented by a suitable attitude toward it, by the attitude which reason would dictate were knowledge complete, and not by explicit ideas.
Physics should be largely virtual.
The ancients were happily inspired when they imagined that beyond the gods and the fixed stars the cosmos came to an end, for the empyrean beyond was nothing in particular, nothing to trouble one’s self about. Many existences are either out of relation to man altogether or have so infinitesimal an influence on his experience that they may be sufficiently represented there by an atom of star-dust; and it is probable that if, out of pure curiosity, we wished to consider very remote beings and had the means of doing so, we should find the detail of existence in them wholly incommensurable with anything we can conceive. Such beings could be known virtually only, in that we might speak of them in the right key, representing them in appropriate symbols, and might move in their company with the right degree of respectful indifference.
and dialectic explicit.
The present situation of science, however, reverses the ideal one. Physics, in so far as it exists, is explicit, and at variance with our acquired attitude toward things; so that we may justly infer, by the shock our little knowledge gives us, that our presumptions and assumptions have been so egregious that more knowledge would give us still greater shocks. Meantime dialectic, or knowledge of ideal things, remains merely virtual. The ideal usually comes before us only in revulsions which we cannot help feeling against some scandalous situation or some intolerable muddle. We have no time or genius left, after our agitated soundings and balings, to think of navigation as a fine art, or to consider freely the sea and sky or the land we are seeking. The proper occupation of the mind is gone, or rather not initiated.
A further bad consequence of this illiberal state is that, among many who have, in spite of the times, adoration in their souls, to adore physics, to worship Being, seems a philosophical religion, whereas, of course, it is the essence of idolatry. The true God is an object of intent, an ideal of excellence and knowledge, not a term belonging to sense or to probable hypothesis or to the prudent management of affairs. After we have squared our accounts with nature and taken sufficient thought for our bodily necessities, the eyes can be lifted for the first time to the eternal. The rest was superstition and the quaking use of a false physics. That appeal to the supernatural which while the danger threatens is but forlorn medicine, after the blow has fallen may turn to sublime wisdom. This wisdom has cast out the fear of material evils, and dreads only that the divine should not come down and be worthily entertained among us. In art, in politics, in that form of religion which is superior, and not inferior, to politics and art, we define and embody intent; and the intent embodied dignifies the work and lends interest to its conditions. So, in science, it is dialectic that makes physics speculative and worthy of a free mind. The baser utilities of material knowledge would leave life itself perfectly vain, if they did not help it to take on an ideal shape. Ideal life, in so far as it constitutes science, is dialectical. It consists in seeing how things hang together perspicuously and how the later phases of any process fill out—as in good music—the tendency and promise of what went before. This derivation may be mathematical or it may be moral; but in either case the data and problem define the result, dialectic being insight into their inherent correspondence.