We have shown what secondary education does for the formation of man, and how powerfully it is aided by philosophy in the accomplishment of its task. Secondary education in the soul of the young man completes the work sketched out by the primary lessons given to the child; it develops his faculties, teaches him their use, invests him with full dominion over himself, and prepares him to carry out, according to his high vocation, the great duty of life. Philosophy is the necessary complement of this education, since it is indispensable for the development of the sovereign faculty, reason, and consequently for the complete formation of the man, and the perseverance of the Christian.
We might dispense with further proofs of the utility of philosophy, although we are still very far from having examined it from every point of view. The man whom primary and secondary education have placed in possession of his faculties is not destined to live alone in the world, and employ those admirable instruments wherewith his Creator has endowed him simply for his own advantage. He is made to live in society; it is to society he owes, after God, his existence, his nurture, his instruction, his development, his physical and moral being, in a word, all that he is. During the period of his education, he has remained almost passive in its hands, and has received everything from it. Arrived at the term of this long career, justice obliges him to set to work to pay back to it the immense debt he has contracted. Moreover, that which in him is but a just duty is at the same time a necessary condition of his dignity and happiness. For, if he does not force himself to utilize his faculties in the interests of his fellows, those faculties will infallibly become for him a source of wasting ennui and cruel torment. If, then, he wishes to become an honorable man, let him see that he become a useful citizen.
For this purpose a multitude of careers open out before him; for there is many a way of serving society; and the most useful of all is not always that whose results are the most immediate, and whose fruits are the most easily gathered.
Undoubtedly the father of a family who improves his land or devotes himself laboriously to the exercise of a mechanical profession accomplishes his whole duty to society; and, if he gives to it virtuous children, he pays it in overrunning measure the debt which he has contracted in its regard. We do not deny that these more humble callings are the most common, and we acknowledge that to fulfil all their conditions it is enough to have learned well that divine philosophy which is contained in the maternal teachings of the church. But a society could never attain a great development, it could scarcely exist, whose members possessed no higher knowledge than that which goes to make a good agriculturist, a diligent workman, or an honest father of a family. Beyond these common callings there are others more choice which present themselves to souls more richly endowed. Some more inclined to the theoretical, rush at the conquest of science; others of a more practical tendency betake themselves to the study of laws and the administration of justice. One studies deep the experience of the past in order to illustrate the present; another would be an orator, and is ambitious of the triumphs of eloquence; a third is a poet, and he believes, and believes rightly, that he makes himself of use enough to his fellows by lifting up their souls to the contemplation and love of the beautiful. Others, again, feel themselves called upon from on high to become the representatives of God before men, and the interpreters to them of his oracular teachings. We have named the principal careers which lie open to the young man whose mind has been cultivated by a liberal education. But to whatever side his choice may bend, he will find philosophy of an almost indispensable utility for the attainment of solid success. After having made him a finished man, it will aid powerfully in making him a true scholar; it will provide the lawyer, the historian, the orator, the poet, with the seeds of truth, which each one of them should cause to fructify after his fashion. In fine, to form the summit of its glory, it will lend to revelation an invincible arm for the defence of its dogmas; and in uniting its light to that flowing from this divine torch, it will form the first and most divine of all sciences—theology. Such in a few words are the various aspects under which we have still to present its utility.
NECESSITY OF PHILOSOPHY FOR THE FORMATION OF THE SCIENTIST.
I do not ignore to what I expose myself when I dare affirm that without philosophy there is no true scientist. People will tell me that therein lies a prejudice of the middle ages, the defence of which no one can undertake to-day without denying all the progress which science has made within three centuries. They will sing me the old song of the panegyrists of Bacon. They will point out to me the incomparable advance of the physical sciences in modern times, dating precisely from the day when they shook off the yoke of metaphysics, and when, laying aside the syllogism which clogged their march, they claimed a right to their own process and an independent existence.
I will not stop to discuss the truth of these assertions; but, accepting them all provisionally, I will maintain my thesis, and, with God’s help, will prove it.
What is the legitimate conclusion derived from the fact they oppose to us? It is that the physical sciences are distinct from philosophy, and that the middle ages were perhaps mistaken in identifying them too closely with it. But because metaphysics and physics are distinct sciences, does it follow that the man who pretends to the title of a scientist can content himself with the one and neglect the other altogether? Clearly not. Such a man, on the contrary, condemns himself in despising philosophy to remain imperfect, not merely as a man, but also as a scientist.
To demonstrate this truth let us define science, and give an exact account of its conditions.
All knowledge does not deserve the name of science. The animal knows after a certain fashion; the infant and the idiot know still more; there is no man so ignorant as not to know an innumerable multitude of things; but neither the one nor the other possesses science. Science is, in relation to a certain order of truths, what philosophy is in relation to man and to God; it is knowledge reasoned out; that which places in a state of explication the wherefore of things, to tell of them their essence and their laws, their causes and their effects, their faculties and their destinations; to connect their consequences with their principles, and draw their principles from their consequences: “the knowledge of things by their causes.” Man is, therefore, a greater scholar in proportion as he is capable of mounting higher in the region of principles, and of embracing in a more general conception a greater number of particular truths. Science indeed is like a luminous mountain composed of many a height, some more elevated than others. As we mount, the horizon expands, and we are able to embrace with the same glance a vaster space. He alone will possess complete science, and he alone consequently will deserve, in its absolute sense, the title of a man of science, who arrived at its loftiest height, and grasping in its infinite simplicity the first principle of all things, shall behold in the splendor of this focus all the rays which burst forth from it and spread abroad to illumine the whole sphere of truth.