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Updated: May 3, 2025
A science, in the proper acceptation of that term, cannot be formed technically, that is, from observation of the similarity existing between different objects, and the purely contingent use we make of our knowledge in concreto with reference to all kinds of arbitrary external aims; its constitution must be framed on architectonical principles, that is, its parts must be shown to possess an essential affinity, and be capable of being deduced from one supreme and internal aim or end, which forms the condition of the possibility of the scientific whole.
The fundamental idea of a philosophy of pure reason of necessity dictates this division; it is, therefore, architectonical in accordance with the highest aims of reason, and not merely technical, or according to certain accidentally-observed similarities existing between the different parts of the whole science. For this reason, also, is the division immutable and of legislative authority.
It is unfortunate that, only after having occupied ourselves for a long time in the collection of materials, under the guidance of an idea which lies undeveloped in the mind, but not according to any definite plan of arrangement nay, only after we have spent much time and labour in the technical disposition of our materials, does it become possible to view the idea of a science in a clear light, and to project, according to architectonical principles, a plan of the whole, in accordance with the aims of reason.
"The first geometrical, on the origin and demonstration of the laws of the figures which produce harmonious proportions; the second, architectonical, on figurate geometry and the congruence of plane and solid regular figures; the third, properly Harmonic, on the derivation of musical proportions from figures, and on the nature and distinction of things relating to song, in opposition to the old theories; the fourth, metaphysical, psychological, and astrological, on the mental essence of Harmonics, and of their kinds in the world, especially on the harmony of rays emanating on the earth from the heavenly bodies, and on their effect in nature and on the sublunary and human soul; the fifth, astronomical and metaphysical, on the very exquisite Harmonics of the celestial motions and the origin of the excentricities in harmonious proportions."
But has he thrown them away for the sake of getting a step nearer to Socrates, or Plato, or Aristotle? Surely not. To them, as to the old Jewish sages, man is most important when regarded not merely as a soul, but as a man, a social being of flesh and blood. Aristotle declares politics to be the architectonical science, the family and social relations to be the eternal master-facts of humanity.
Such an ending would leave the idea of the act half expressed, and shatter the noble architectonical scheme of the whole drama. Mark, in an agony of grief, asks them why they, the two he loves best in the world, dishonour him in so frightful a fashion. He presses home to them their sin and his suffering, his affection and their indifference to it; and he ends up with the question, "Why?"
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