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Updated: May 24, 2025
Hence the principles of the mathematical use of the categories will possess a character of absolute necessity, that is, will be apodeictic; those, on the other hand, of the dynamical use, the character of an a priori necessity indeed, but only under the condition of empirical thought in an experience, therefore only mediately and indirectly.
I have tried to show how naturally this view fell in with the ordinary political conceptions of the time. It shows, again, why Bentham disregards history. When we have such a science, empirical or a priori, history is at most of secondary importance. We can deduce all our maxims of conduct from the man himself as he is before us.
In his moral philosophy Hume shows himself the empiricist only, not the skeptic. The laws of human nature are capable of just as exact empirical investigation as those of external nature; observation and analysis promise even more brilliant success in this most important, and yet hitherto so badly neglected, branch of science than in physics.
Similarly when M. Bergson mentions mathematics, he seems to be thinking of the supposed authority it exercises one of Kant's confusions over the empirical world, and trying to limit and subordinate that authority, lest movement should somehow be removed from nature, and vagueness from human thought.
The term "empirical" is often applied to their method, and to the knowledge of the voice on which it was based. But as to what the old masters actually knew about the voice, and just how they taught their pupils to sing, on these points the modern world is in almost complete ignorance.
Telling the student that in perfect singing the throat seems to be open makes him keenly attentive in observing this characteristic sound of the correctly produced tone. This seems to be the most effective manner of utilizing the empirical precepts. A student may be helped in imitating correct models of singing by knowing what characteristics of the tones it is most important to reproduce.
And so I think we confuse our problems when we attempt to explain empirical psychological phenomena in philosophical or ultimate terms. We must treat our psychological elements ideas, wishes, emotions, etc, as the chemist treats atoms and molecules.
Even as in philosophy, it is psychologists, experts in empirical science and methods, and sociologists, experts in practical ethics, who may be found, while the historian and the metaphysician are increasingly rare, so in preaching we are amiable and pious and ethical and practical and informative, but the vision and the absolutism of religion are a departing glory.
Active life and the philosophy that borrows its concepts from practice has thus laid a great emphasis on association by contiguity. Hobbes and Locke made knowledge of this kind the only knowledge of reality, while recognising it to be quite empirical, tentative, and problematical.
They must, however, be connected deductively with the universal laws of human nature on which they rest, or they will be only low empirical laws. This is the text of the next two chapters.
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