In all stages of savage, barbaric, and civilized inquiry, every question has found an answer, every how has had its thus, every why its because. The sum of the answers to the questions raised by any people constitute its philosophy; hence all peoples have had philosophies consisting of their accepted explanation of things. Such a philosophy must necessarily result from the primary instincts developed in man in the early progress of his differentiation from the beast. This I postulate: if demonstration is necessary, demonstration is at hand. Not only has every people a philosophy, but every stage of culture is characterized by its stage of philosophy. Philosophy has been unfolded with the evolution of the human understanding. The history of philosophy is the history of human opinions from the earlier to the later days—from the lower to the higher culture.
In the production of a philosophy, phenomena must be discerned, discriminated, classified. Discernment, discrimination, and classification are the processes by which a philosophy is developed. In studying the philosophy of a people at any stage of culture, to understand what such a people entertain as the sum of their knowledge, it is necessary that we should understand what phenomena they saw, heard, felt, discerned; what discriminations they made, and what resemblances they seized upon as a basis for the classification on which their explanations rested. A philosophy will be higher in the scale, nearer the truth, as the discernment is wider, the discrimination nicer, and the classification better.
The sense of the savage is dull compared with the sense of the civilized man. There is a myth current in civilization to the effect that the barbarian has highly developed perceptive faculties. It has no more foundation than the myth of the wisdom of the owl. A savage sees but few sights, hears but few sounds, tastes but few flavors, smells but few odors; his whole sensuous life is narrow and blunt, and his facts that are made up of the combination of sensuous impressions are few. In comparison, the civilized man has his vision extended away toward the infinitesimal and away toward the infinite; his perception of sound is multiplied to the comprehension of rapturous symphonies; his perception of taste is increased to the enjoyment of delicious viands; his perception of smell is developed to the appreciation of most exquisite perfumes; and his facts that are made up of the combination of sensuous impressions are multiplied beyond enumeration. The stages of discernment from the lowest savage to the highest civilized man constitute a series the end of which is far from the beginning.
If the discernment of the savage is little, his discrimination is less. All his sensuous perceptions are confused; but the confusion of confusion is that universal habit of savagery—the confusion of the objective with the subjective—so that the savage sees, hears, tastes, smells, feels the imaginings of his own mind. Subjectively determined sensuous processes are diseases in civilization, but normal, functional methods in savagery.
The savage philosopher classifies by obvious resemblances—analogic characters. The civilized philosopher classifies by essential affinitives—homologic characteristics—and the progress of philosophy is marked by changes from analogic categories to homologic categories.
[ TWO GRAND STAGES OF PHILOSOPHY.]
There are two grand stages of philosophy—the mythologic and scientific. In the first, all phenomena are explained by analogies derived from subjective human experiences; in the latter, phenomena are explained as orderly successions of events.
In sublime egotism, man first interprets the cosmos as an extension of himself; he classifies the phenomena of the outer word by their analogies with subjective phenomena; his measure of distance is his own pace, his measure of time his own sleep, for he says, “It is a thousand paces to the great rock,” or, “It is a hundred sleeps to the great feast.” Noises are voices, powers are hands, movements are made afoot. By subjective examination discovering in himself will and design, and by inductive reason discovering will and design in his fellow men and in animals, he extends the induction to all the cosmos, and there discovers in all things will and design. All phenomena are supposed to be the acts of some one, and that some one having will and purpose. In mythologic philosophy the phenomena of the outer physical world are supposed to be the acts of living, willing, designing personages. The simple are compared with and explained by the complex. In scientific philosophy, phenomena are supposed to be children of antecedent phenomena, and so far as science goes with its explanation they are thus interpreted. Man with the subjective phenomena gathered about him is studied from an objective point of view, and the phenomena of subjective life are relegated to the categories established in the classification of the phenomena of the outer world; thus the complex is studied by resolving it into its simple constituents.
There is an unknown known, and there is a known unknown. The unknown known is the philosophy of savagery; the known unknown is the philosophy of civilization. In those stages of culture that we call savagery and barbarism, all things are known—supposed to be known; but when at last something is known, understood, explained, then to those who have that knowledge in full comprehension all other things become unknown. Then is ushered in the era of investigation and discovery; then science is born; then is the beginning of civilization. The philosophy of savagery is complete; the philosophy of civilization fragmentary. Ye men of science, ye wise fools, ye have discovered the law of gravity, but ye cannot tell what gravity is. But savagery has a cause and a method for all things; nothing is left unexplained.
In the lower stages of savagery the cosmos is bounded by the great plain of land and sea on which we tread, and the firmament, the azure surface above, set with brilliants; and beyond is an abyss of—nothing. Within these bounds all things are known, all things are explained; there are no mysteries but the whims of the gods. But when the plain on which we tread becomes a portion of the surface of a great globe, and the domed firmament becomes the heavens, stretching beyond Alcyone and Sirius, with this enlargement of the realm of philosophy the verity of philosophy is questioned. The savage is a positive man; the scientist is a doubting man.