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We ourselves may be Kantians or Hegelians, and the man at our elbow may recognize as his spiritual father Comte or Spencer. It does not follow that, because one system follows another in chronological order, it is its lineal descendant.
In these purposes living, not mechanical, forces play a major part. Of course, to all such reasoning the Kantians and humanists reply that these notions of an objective and eternal beauty, of a transcendent and actual Cosmic Being exist within the mind.
In the enormous importance it attached to self-culture and what is known in modern terminology as self-realization, the teaching of the Chutsz school of Japanese moralists differed in no material respects from the doctrines of the New Kantians in England."
It was the attempt to combine the nominalist view of the signification of general terms with the retention of the dictum as the basis of all reasoning, that led to the self-contradictory theories disguised under the ultra-nominalism of Hobbes and Condillac, the ontology of the later Kantians, and (in a less degree) the abstract ideas of Locke. It was fancied that the process of inferring new truths was only the substitution of one arbitrary sign for another; and Condillac even described science as une langue bien faite. But language merely enables us to remember and impart our thoughts; it strengthens, like an artificial memory, our power of thought, and is thought's powerful instrument, but not its exclusive subject. If, indeed, propositions in a syllogism did nothing but refer something to or exclude it from a class, then certainly syllogisms might have the dictum for their basis, and import only that the classification is consistent with itself. But such is not the primary object of propositions (and it is on this account, as well as because men will never be persuaded in common discourse to quantify the predicate, that Mr. De Morgan's or Sir William Hamilton's quantification of the predicate is a device of little value). What is asserted in every proposition which conveys real knowledge, is a fact dependent, not on artificial classification, but on the laws of nature; and as ratiocination is a mode of gaining real knowledge, the principle or law of all syllogisms, with propositions not purely verbal, must be, for affirmative syllogisms, that; Things coexisting with the same thing coexist with one another; and for negative, that; A thing coexisting with another, with which a third thing does not coexist, does not coexist with that third thing. But if (see supr
According to De Grazia judgment is observation, not connection; it finds out the relations contained in the data of sensation; it discovers, but does not produce them. Colecchi reduces the Kantian categories to two, substance and cause. Testa, Borelli , and, among the younger men, Cantoni, are Kantians; Labriola is an Herbartian.
But since reason is put out of court as a witness to truth, on what faculty, or on what evidence, does Newman rely? Feeling he distrusts; that side of mysticism, at any rate, finds no sympathy from him. Nor does he, like many Kantians and others, make the will supreme over the other faculties.
When Kant declared he was the only one of his critics that understood The Critique of Pure Reason, Maimon returned to Berlin to devote himself to the philosophical work that was to give him a pinnacle apart among the Kantians. Goethe and Schiller made flattering advances to him. Berlin society was at his feet.
Thus the interpreters of Kant, using their own prejudices as a criterion, have read into him exactly that which he sought to refute, and have made the destroyer of all dogmatism himself a dogmatist; thus in the Kantianism of the Kantians there has sprung up a marvelous combination of crude dogmatism and uncompromising idealism.
"All substances, in so far as they are coexistent, stand in complete community, that is, reciprocity, one to another." As the categories of substance and causality are specially preferred to the others by Kant and the Kantians, and are even proclaimed by some as the only fundamental concepts, so also the principles of relation have an established reputation for special importance.
Whether we call ourselves monists or dualists, idealists or realists, Lockians or Kantians, must we not live and deal with the things about us in much the same way?
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