An Introduction to Philosophy

by George Stuart Fullerton

Manifestly, there is need of a very careful analysis of the meaning of the word "idea," and of the proper significance of the terms "subjective" and "objective," if error is to be avoided and language used soberly and accurately. Those who are not in sympathy with the doctrine of the objective idealists think that in such careful analysis and accurate statement they are rather conspicuously lacking.

We think of Hegel (1770-1831) as the typical objective idealist. It is not easy to give an accurate account of his doctrine, for he is far from a clear writer, and he has made it possible for his many admirers to understand him in many ways. But he seems to have accepted the system of things that most men call the real external world, and to have regarded it as the Divine Reason in its self-development. And most of those whom we would to-day be inclined to gather together under the title of objective idealists appear to have been much influenced, directly or indirectly, by his philosophy. There are, however, great differences of opinion among them, and no man should be made responsible for the opinions of the class as a class.

I have said a few pages back that some forms of idealism are inspiring, and that some are not.

Bishop Berkeley called the objects of sense ideas. He regarded all ideas as inactive, and thought that all changes in ideas—and this includes all the changes that take place in nature—must be referred to the activity of minds. Some of those changes he could refer to finite minds, his own and others. Most of them he could not, and he felt impelled to refer them to a Divine Mind. Hence, the world became to him a constant revelation of God; and he uses the word "God" in no equivocal sense. It does not signify to him the system of things as a whole, or an Unknowable, or anything of the sort. It signifies a spirit akin to his own, but without its limitations. He writes:[2]—

"A human spirit or person is not perceived by sense, as not being an idea; when, therefore, we see the color, size, figure, and motions of a man, we perceive only certain sensations or ideas excited in our own minds; and these being exhibited to our view in sundry distinct collections serve to mark out unto us the existence of finite and created spirits like ourselves. Hence, it is plain we do not see a man,—if by man is meant that which lives, moves, perceives, and thinks as we do,—but only such a certain collection of ideas as directs us to think there is a distinct principle of thought and motion, like to ourselves, accompanying and represented by it. And after the same manner we see God; all the difference is that, whereas some one finite and narrow assemblage of ideas denotes a particular human mind, whithersoever we direct our view, we do at all times and in all places perceive manifest tokens of the Divinity—everything we see, hear, feel, or any wise perceive by sense, being a sign or effect of the power of God; as is our perception of those very motions which are produced by men."

With Berkeley's view of the world as a constant revelation of God, many men will sympathize who have little liking for his idealism as idealism. They may criticise in detail his arguments to prove the nonexistence of a genuinely external world, but they will be ready to admit that his doctrine is an inspiring one in the view that it takes of the world and of man.

With this I wish to contrast the doctrine of another idealist, Mr. Bradley, whose work, "Appearance and Reality," has been much discussed in the last few years, in order that the reader may see how widely different forms of idealism may differ from each other, and how absurd it is to praise or blame a man's philosophy merely on the ground that it is idealistic.

Mr. Bradley holds that those aspects of our experience which we are accustomed to regard as real—qualities of things, the relations between things, the things themselves, space, time, motion, causation, activity, the self—turn out when carefully examined to be self-contradictory and absurd. They are not real; they are unrealities, mere appearances.

But these appearances exist, and, hence, must belong to reality. This reality must be sentient, for "there is no being or fact outside of that which is commonly called psychical existence."

Now, what is this reality with which appearances—the whole world of things which seem to be given in our experience—are contrasted? Mr. Bradley calls it the Absolute, and indicates that it is what other men recognize as the Deity. How shall we conceive it?