He was succeeded by George Berkeley, Bishop of Cloyne, born at Kilcrin in Kilkenny, in 1684. He defeated the sceptics on their own ground. There is nothing in the world, he says, except our own sensations and ideas. In order to exist for us, things have to be perceived by the mind; therefore, everything, in order to exist, must exist in the mind of God. But when Berkeley had proved that matter was figment, David Hume, born in 1711, came forward and showed that mind was also an illusion. You know nothing of matter, said Berkeley; you have only perceptions and the ideas based thereon. You know nothing of mind, replied Hume; you have only a succession of sensations and ideas.
Against Hume rose up in Germany a famous school of philosophers beginning with Immanuel Kant, who was born in Prussia in 1724. Kant attempted to prove that the human reason was not untrustworthy, as Hume assumed, but limited, and that, within certain bounds, it was capable of arriving at practical truths. Kant's disciples, however, were not content with this modest restatement. Taking it too readily for granted that Hume's objections had been overcome, they proceeded to revive that unbounded faith in mere speculation which had been the distemper of the Greek mind. Fichte and Schelling were the first thinkers of note to attempt again to solve by logic the mystery of the universe.
But their works are now obscured by the achievement of Hegel, who began to teach at Berlin in 1818. Hegel holds that the real universe is a universe of ideas to which his philosophy is the key, but, as ideas realise themselves in space and time, they come within the scope of the man of science. It is said that all bad German systems of philosophy when they die come to England. Hegelianism has certainly been very fashionable in this country, and its influence is still observable in academic circles.
Auguste Comte is the Bacon of the nineteenth century. It has been his object to construct a positive philosophy; that is to say, a doctrine capable of embracing all the sciences, and, with them, all the problems of social life. He holds that every branch of knowledge passes through three stages: the supernatural, or fictitious; the metaphysical or abstract; the positive or scientific. When the positive method is adopted, then shall we again have one general doctrine, powerful because general.
The metaphysicians have failed to penetrate to the causes of things, but the men of science are succeeding in the humbler but far more useful work of tracing some of the laws that govern the phenomena of nature, and foreseeing their operations. It is only where the philosophers started matters capable of positive treatment that any advance has been made in metaphysics. For the rest, philosophy leaves us in the nineteenth century at precisely the same point at which we were in the fifth. Thus is the circle completed.
JOHN LOCKE
Concerning the Human Understanding
John Locke was born at Wrington, Somersetshire, England, Aug. 29, 1632. He was educated at Westminster and at Christ Church, Oxford; but his temperament rebelled against the system of education still in vogue and the public disputations of the schools, which he thought "invented for wrangling and ostentation rather than to discover truth." It was his study of Descartes that first "gave him a relish of philosophical things." From 1683 to 1689 he found it prudent to sojourn in Holland. In the latter year he returned to England, bringing with him the manuscript of the "Essay Concerning Human Understanding," which appeared in the spring of 1690. Few works of philosophy have made their way more rapidly than the "Essay." Twenty editions appeared before 1700. The design of the book, Locke explains in the introduction, is to inquire "into the origin, certainty, and extent of human knowledge, together with the grounds and degrees of belief, opinion, and assent." Locke died on October 28, 1704.