Directly or indirectly, that strange and powerful genius Hegel has done more to strengthen idealistic pantheism in thoughtful circles than all other influences put together. I must talk a little about him before drawing my final conclusions about the cogency of the arguments for the absolute. In no philosophy is the fact that a philosopher's vision and the technique he uses in proof of it are two different things more palpably evident than in Hegel. The vision in his case was that of a world in which reason holds all things in solution and accounts for all the irrationality that superficially appears by taking it up as a 'moment' into itself. This vision was so intense in Hegel, and the tone of authority with which he spoke from out of the midst of it was so weighty, that the impression he made has never been effaced. Once dilated to the scale of the master's eye, the disciples' sight could not contract to any lesser prospect. The technique which Hegel used to prove his vision was the so-called dialectic method, but here his fortune has been quite contrary. Hardly a recent disciple has felt his particular applications of the method to be satisfactory. Many have let them drop entirely, treating them rather as a sort of provisional stop-gap, symbolic of what might some day prove possible of execution, but having no literal cogency or value now. Yet these very same disciples hold to the vision itself as a revelation that can never pass away. The case is curious and worthy of our study.
It is still more curious in that these same disciples, altho they are usually willing to abandon any particular instance of the dialectic method to its critics, are unshakably sure that in some shape the dialectic method is the key to truth. What, then, is the dialectic method? It is itself a part of the hegelian vision or intuition, and a part that finds the strongest echo in empiricism and common sense. Great injustice is done to Hegel by treating him as primarily a reasoner. He is in reality a naïvely observant man, only beset with a perverse preference for the use of technical and logical jargon. He plants himself in the empirical flux of things and gets the impression of what happens. His mind is in very truth impressionistic; and his thought, when once you put yourself at the animating centre of it, is the easiest thing in the world to catch the pulse of and to follow.
Any author is easy if you can catch the centre of his vision. From the centre in Hegel come those towering sentences of his that are comparable only to Luther's, as where, speaking of the ontological proof of God's existence from the concept of him as the ens perfectissimum to which no attribute can be lacking, he says: 'It would be strange if the Notion, the very heart of the mind, or, in a word, the concrete totality we call God, were not rich enough to embrace so poor a category as Being, the very poorest and most abstract of all—for nothing can be more insignificant than Being.' But if Hegel's central thought is easy to catch, his abominable habits of speech make his application of it to details exceedingly difficult to follow. His passion for the slipshod in the way of sentences, his unprincipled playing fast and loose with terms; his dreadful vocabulary, calling what completes a thing its 'negation,' for example; his systematic refusal to let you know whether he is talking logic or physics or psychology, his whole deliberately adopted policy of ambiguity and vagueness, in short: all these things make his present-day readers wish to tear their hair—or his—out in desperation. Like Byron's corsair, he has left a name 'to other times, linked with one virtue and a thousand crimes.'
The virtue was the vision, which was really in two parts. The first part was that reason is all-inclusive, the second was that things are 'dialectic.' Let me say a word about this second part of Hegel's vision.
The impression that any naïf person gets who plants himself innocently in the flux of things is that things are off their balance. Whatever equilibriums our finite experiences attain to are but provisional. Martinique volcanoes shatter our wordsworthian equilibrium with nature. Accidents, either moral, mental, or physical, break up the slowly built-up equilibriums men reach in family life and in their civic and professional relations. Intellectual enigmas frustrate our scientific systems, and the ultimate cruelty of the universe upsets our religious attitudes and outlooks. Of no special system of good attained does the universe recognize the value as sacred. Down it tumbles, over it goes, to feed the ravenous appetite for destruction, of the larger system of history in which it stood for a moment as a landing-place and stepping-stone. This dogging of everything by its negative, its fate, its undoing, this perpetual moving on to something future which shall supersede the present, this is the hegelian intuition of the essential provisionality, and consequent unreality, of everything empirical and finite. Take any concrete finite thing and try to hold it fast. You cannot, for so held, it proves not to be concrete at all, but an arbitrary extract or abstract which you have made from the remainder of empirical reality. The rest of things invades and overflows both it and you together, and defeats your rash attempt. Any partial view whatever of the world tears the part out of its relations, leaves out some truth concerning it, is untrue of it, falsifies it. The full truth about anything involves more than that thing. In the end nothing less than the whole of everything can be the truth of anything at all.
Taken so far, and taken in the rough, Hegel is not only harmless, but accurate. There is a dialectic movement in things, if such it please you to call it, one that the whole constitution of concrete life establishes; but it is one that can be described and accounted for in terms of the pluralistic vision of things far more naturally than in the monistic terms to which Hegel finally reduced it. Pluralistic empiricism knows that everything is in an environment, a surrounding world of other things, and that if you leave it to work there it will inevitably meet with friction and opposition from its neighbors. Its rivals and enemies will destroy it unless it can buy them off by compromising some part of its original pretensions.
But Hegel saw this undeniable characteristic of the world we live in in a non-empirical light. Let the mental idea of the thing work in your thought all alone, he fancied, and just the same consequences will follow. It will be negated by the opposite ideas that dog it, and can survive only by entering, along with them, into some kind of treaty. This treaty will be an instance of the so-called 'higher synthesis' of everything with its negative; and Hegel's originality lay in transporting the process from the sphere of percepts to that of concepts and treating it as the universal method by which every kind of life, logical, physical, or psychological, is mediated. Not to the sensible facts as such, then, did Hegel point for the secret of what keeps existence going, but rather to the conceptual way of treating them. Concepts were not in his eyes the static self-contained things that previous logicians had supposed, but were germinative, and passed beyond themselves into each other by what he called their immanent dialectic. In ignoring each other as they do, they virtually exclude and deny each other, he thought, and thus in a manner introduce each other. So the dialectic logic, according to him, had to supersede the 'logic of identity' in which, since Aristotle, all Europe had been brought up.
This view of concepts is Hegel's revolutionary performance; but so studiously vague and ambiguous are all his expressions of it that one can hardly tell whether it is the concepts as such, or the sensible experiences and elements conceived, that Hegel really means to work with. The only thing that is certain is that whatever you may say of his procedure, some one will accuse you of misunderstanding it. I make no claim to understanding it, I treat it merely impressionistically.
So treating it, I regret that he should have called it by the name of logic. Clinging as he did to the vision of a really living world, and refusing to be content with a chopped-up intellectualist picture of it, it is a pity that he should have adopted the very word that intellectualism had already pre-empted. But he clung fast to the old rationalist contempt for the immediately given world of sense and all its squalid particulars, and never tolerated the notion that the form of philosophy might be empirical only. His own system had to be a product of eternal reason, so the word 'logic,' with its suggestions of coercive necessity, was the only word he could find natural. He pretended therefore to be using the a priori method, and to be working by a scanty equipment of ancient logical terms—position, negation, reflection, universal, particular, individual, and the like. But what he really worked by was his own empirical perceptions, which exceeded and overflowed his miserably insufficient logical categories in every instance of their use.
What he did with the category of negation was his most original stroke. The orthodox opinion is that you can advance logically through the field of concepts only by going from the same to the same. Hegel felt deeply the sterility of this law of conceptual thought; he saw that in a fashion negation also relates things; and he had the brilliant idea of transcending the ordinary logic by treating advance from the different to the different as if it were also a necessity of thought. 'The so-called maxim of identity,' he wrote, 'is supposed to be accepted by the consciousness of every one. But the language which such a law demands, "a planet is a planet, magnetism is magnetism, mind is mind," deserves to be called silliness. No mind either speaks or thinks or forms conceptions in accordance with this law, and no existence of any kind whatever conforms to it. We must never view identity as abstract identity, to the exclusion of all difference. That is the touchstone for distinguishing all bad philosophy from what alone deserves the name of philosophy. If thinking were no more than registering abstract identities, it would be a most superfluous performance. Things and concepts are identical with themselves only in so far as at the same time they involve distinction.'[1]