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Updated: June 1, 2025
The particular intellectualistic difficulty that had held my own thought so long in a vise was, as we have seen at such tedious length, the impossibility of understanding how 'your' experience and 'mine, which 'as such' are defined as not conscious of each other, can nevertheless at the same time be members of a world-experience defined expressly as having all its parts co-conscious, or known together.
Not only the character of infinity involved in the relation of various empirical data to their 'conditions, but the very notion that empirical things should be related to one another at all, has seemed to them, when the intellectualistic fit was upon them, full of paradox and contradiction. We saw in a former lecture numerous instances of this from Hegel, Bradley, Royce, and others.
This may not seem immediately obvious, but if you follow the intellectualistic logic employed in all these reasonings, I don't see how you can escape the admission.
Just how Bergson accomplishes all this I must try to tell in my imperfect way in the next lecture; but since I have already used the words 'logic, 'logic of identity, intellectualistic logic, and 'intellectualism' so often, and sometimes used them as if they required no particular explanation, it will be wise at this point to say at greater length than heretofore in what sense I take these terms when I claim that Bergson has refuted their pretension to decide what reality can or cannot be.
It is BETWEEN the idea and the object that the truth-relation is to be sought and it involves both terms. But the 'intellectualistic' position, if I understand Mr. Pratt rightly, is that, altho we can use this fundamentum, this mass of go-between experience, for TESTING truth, yet the truth-relation in itself remains as something apart. It means, in Mr.
The expression of life is not life itself; hence, even if the evil in life be always evil, the expression of it may still be a good. Another theory, often called the "intellectualistic" theory, claims that the purpose of art is truth. "Beauty is truth; truth, beauty." The immediate pleasure which we feel in the beautiful is the same as the instant delight in the apprehension of truth.
The whole active material of natural fact is tried out, and only the barest intellectualistic formalism remains.
In the language of current philosophy, truth in the sense of the correspondence of a portrayal to an object external to the portrayal, is not "artistic truth." The partisans of the intellectualistic theory would, of course, deny that they ever meant truth with this meaning.
The longer the dominant mass of representations exercises its power, the firmer becomes the habit of acting in a certain way, the more fixed the will. Herbart's intellectualistic denial of self-dependence to the practical capacities of the soul leads him logically to determinism.
Thanks to it, Italy again speaks to the world and the world listens to Italy. It is a great task and a great deed and it demands great efforts. To carry it through, we must, each one of us, free ourselves of the dross of ideas and mental habits which two centuries of foreign intellectualistic tradition have heaped upon us; we must not only take on a new culture but create for ourselves a new soul.
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