Formal logic teaches that our intellect must keep all things apart, but does not teach that it must also connect them. This logic is right in one way and yet does not arrive at the goal of a clear world philosophy, because it permits the transcendental leaning to exaggerate the differences and distinctions. It overlooks the paradoxical or dialectical nature of things which are not only separated but also connected. What must be understood is that, generally speaking, the classification of the universe is only a formality. We are, indeed, justified in distinguishing between above and Below, right and left, beginning and end, gold and sheet metal, good and bad, but we must also enlighten ourselves as to how multiplicity can be a unity, the variable constant, and the constant variable. Formal logic has a wrong name. It is not formal, but transcendental. It shares the common prejudice that there are absolutely contradictory things or irreconcilable opposites, that there are essential differences which have no connection, no bridge between them, nothing in common. It teaches that contradictions cannot exist, and contradicts itself by clinging to the belief that there are irreconcilable contradictions. It teaches that a thing which contradicts itself is inconceivable, is not true, and thus reveals that it is not well informed on the formality of contradictions, on the true conciliation of contradictions, and on universal truth. Gold is not sheet iron, that is true enough. Whoever calls gold sheet metal or sheet metal gold, contradicts himself. In the actual world both things are separated. Yet they are not separated to such extent that gold and sheet iron do not partake of the same nature, of the nature of all metal. Gold and sheet iron are unlike metals, but they have the same metallic likeness. That like things are different and different things alike, that it is everywhere only a question of the degree of difference, of formal differences, this is overlooked by "formal" logic and by all who seek truth in any logical diagram or fetich, instead of in the eternal, omnipresent existence of the inseparable universe.
Our logic deals with truth or with the universe, which contains the most sublime gods and the meanest deviltry, in other words, which contains everything. In the world truth there is contained error, pretense, lies, just as death also lives in it. In other words, error, pretense, lies, death are only phenomena, formalities, passing trifles or things which are nothing compared to the one thing, that thing of all things, which is being, truth, life.
The understanding of the one living world truth is so greatly aggravated by the so-called contradictions which it contains. We find for instance that where one thing ends another begins. The end of the one is the beginning of another. Every beginning is at the same time an end. Both are contained in one another, and yet in our minds beginning and end are separated. We find the beginning and the end everywhere and nowhere. Or look into space. You do not see any boundary, and yet your vision reaches only a certain distance. Your vision is bounded and yet there is no boundary to be seen. Or look at life. Death soon arrives, and yet a closer look shows that death is not really death, for "a new life arises from the ruins." The world proves to be the eternal life which does not know death. It is a contradiction to say that death lives, but this contradiction can be solved by the understanding that the difference between life and death, however great, is still a formal one, a difference which like all other differences is reduced to relative insignificance by the infinite cosmic life.
There exists a widely diffused school, if this term may be applied to the unschooled, that preaches patience in the matter of the systematization of our thoughts or the enlightenment of our intellect, and though it no longer hopes for a mysterious revelation, yet founds its faith on natural science which has explained so many things to us and which is finally supposed to throw light on the "last questions of all knowledge." But I can easily convince you that the new countries, plants, animals. Esquimaux, that may be discovered on polar expeditions, or the inventions which Edison may perhaps make on the field of electricity, or the experiences which future astronomers may gather in regard to suns, moons, and comets, while they may add valuable contributions to science and life, will yet do little toward a correct general employment of our intellect or to a universal enlightenment of the human brain. On the other hand, an enlightenment as to the nature and meaning of contradictions will spread light to the remotest corners of imagination, into the heavens and eternity, into the existence of the whole, the unity and difference of all things.
The most drastic, and perhaps the most instructive, illustration of the correct meaning of contradictions is given by the contrast between truth and untruth. These two poles are perhaps more widely separated than the North Pole and the South Pole, and yet they are as intimately connected as these two. The commonplace logic will hardly listen to the demonstration of the unity of such apparently wide opposites as truth and untruth. Therefore you will pardon me, if I illustrate this example by others, for instance by the contrast between day and night. Take it that the day lasts twelve hours and the night likewise. Day and night are opposites. Where there is day cannot be any night, and yet day and night constitute one single day of twenty-four hours, in which they both dwell harmoniously. It is the same with truth and untruth. The world is the truth, and error, pretense, and lies are embodied in it, are parts of the actual world, just as night is a part of day without confusing logic. We may honestly speak of genuine pretense and true lies, without any contradiction. Just as unreason has still some reason left, so untruth still lives inevitably in truth, because the latter is all-embracing, is the universe.
"Contradictions cannot exist." But confused brains full of contradictions nevertheless exist. Knives without handles and blades, two mountains without a valley between them, and other nonsense, exist as a phrase. There are two kinds of contradictions: Senseless ones and very sensible ones. Yea, the whole world[5] is an infinite and inexhaustible contradiction, which contains innumerable sensible statements and misstatements, which never disappear and yet may be solved harmoniously by the help of time and reason.
From this it follows that the formal criteria of truth which are on everybody's tongue, such as the identity of thought with its object, and the absence of all contradictions, do not furnish a basis at all for the analysis of truth and cannot define it, except in an ignorant and roguish way.
Since the prophet Daniel scattered ashes in the temple and unmasked the servants of Baal, other idol worshippers have continued to stimulate the people to daily sacrifices, in order to steal the victuals at night. This continual rascality and its repeated exposure has blunted the desire of the people to serve truth, so that a great many have become frivolous and indifferent. This rascally logic, not to mention ignorance, encourages the frivolous and indifferent in their godless departure from truth. In the pulpit and in the garb of science it preaches the vanity and inadequacy of research. This is preached not as a dogma, but as a logical science, and thus the senseless contradiction is committed of trying to prove truly by the help of the intellect that the intellect is too limited to grasp the truth and prove it.
In its historical course logical research once arrived at such a result in good faith. This happened in the famous "Critique of Reason" of Immanuel Kant. Our shrewd friends of darkness now seek to utilize the fame of this work, to which it is entitled on account of its great contribution toward the elucidation of cosmic truth, for the purpose of preventing on the strength of it a progress of enlightenment beyond the standpoint of Kant.
By the way, Kant has demonstrated that the truth in general is as much a matter of experience as the brain with which we search for it. He has shown beyond a doubt that our eyes and ears are inseparably connected with our mind and with the whole cosmic truth. But the persistent spirit of transcendentalism, or what is the same thing, the traditional belief in the transcendental spirit, has led him to grant a mysterious existence alongside of or above the human mind, alongside of or above the cosmic truth, to an incomprehensible monster spirit and to a fantastical hyper-truth.