ドイツの哲学と政治

all, men take the particular general ideas which happen to affect their own conduct of life as normal and inevitable. Pray what other ideas would any sensible man have? They forget the extent to which these ideas originated as parts of a remote and technical theoretical system, which by multitudes of non-reflective channels has infiltrated into their habits of imagination and behavior. An expert intellectual anatomist, my friends, might dissect you and find Platonic and Aristotelian tissues, organs from St. Augustine and St. Thomas Aquinas, Locke and Descartes, in the make-up of the ideas by which you are habitually swayed, and find, indeed, that they and other thinkers of whose names you have never heard constitute a larger part of your mental structure than does the Calvin or Kant, Darwin or Spencer, Hegel or Emerson, Bergson or Browning to whom you yield conscious allegiance. Philosophers themselves are naturally chiefly responsible for the ordinary estimate of their own influence, or lack of influence. They have been taken mostly at their own word as to what they were doing, and what for the most part they have pretended to do is radically different from what they have actually done. They are quite negligible as seers and reporters of ultimate reality, or the essential natures of things. And it is in this aspect that they have mostly fancied seeing themselves. Their actual office has been quite other. They have told about nature and life and society in terms of collective human desire and aspiration as these were determined by contemporary difficulties and struggles. I have spoken thus far as if the influence of general ideas upon action were likely to be beneficial. It goes against the grain to attribute evil to the workings of intelligence. But we might as well face the dilemma. What is called pure thought, thought freed from the empirical contingencies of life, would, even if it existed, be irrelevant to the guidance of action.…