not even verifying what they call his guesswork: cf. Ziehen, given us only the psychical series of sensations and their memory-images, and it is only a universal hypothesis if we assume beside this psychical series a material series standing in causal relation to it...The material series is not given equally originally with the psychical.”
49 It is the same radical feature of consciousness which is thus noted by Mr. Spencer, _Psychology_, i. 475. “Perception and sensation are ever tending to exclude each other but never succeed.” “Cognition and feeling are antithetical and inseparable.” “Consciousness continues only in virtue of this conflict.” Cf. Plato’s resolution in the _Philebus_ of the contest between intelligence and feeling (pleasure).
50 It is the quasi-Aristotelian ἀπαγωγή, defined as the step from one proposition to another, the knowledge of which will set the first proposition in a full light.
53 Even though religion (according to Kant) conceive them as divine commands.
must treat as utterly empty the fancy of those who suppose that properly man should have no organic body,” &c.; and see p. 159 of the present work.
_ 55 Criticism of Pure Reason_, Architectonic.
56 Spencer, _Psychology_, i. 291: “Mind can be understood only by observing how mind is evolved.”
proper is, in the great mass of cases, scarcely discernible.”
_ 58 Prolegomena to the Study of Hegel_, p. 143.
_ 61 Human Nature: Morals_, Part III.
63 It is characteristic of the Kantian doctrine to absolutise the conception of Duty and make it express the essence of the whole ethical idea.
64 Which are still, as the Socialist Fourier says, states of social incoherence, specially favourable to falsehood.
66 Cf. Schelling, ii. 12: “There are no _born_ sons of freedom.”
70 Plato, _Phaedo_.
74 “Omnia individua corpora quamvis diversis gradibus animata sunt.”
_Eth._ ii. 13. schol.
76 Described by S. as the rise from mere physical _cause_ to physiological _stimulus_ (Reiz), to psychical _motive_.
77 Infra, p. 12.
81 Works like Preyer’s _Seele des Kindes_ illustrate this aspect of mental evolution; its acquirement of definite and correlated functions.
82 Cf. the end of Caleb Balderstone (in _The Bride of Lammermoor_): “With a fidelity sometimes displayed by the canine race, but seldom by human beings, he pined and died.”
83 See Windischmann’s letters in _Briefe von und an Hegel_.
84 Cf. _Prolegomena to the Study of Hegel_, chaps. xii-xiv.
85 Kieser’s _Tellurismus_ is, according to Schopenhauer, “the fullest and most thorough text-book of Animal Magnetism.”
86 Cf. Fichte, _Nachgelassene Werke_, iii. 295 (_Tagebuch über den animalischen Magnetismus_, 1813), and Schopenhauer, _Der Wille in der Natur_.
87 Bernheim: _La suggestion domine toute l’histoire de l’humanité_.
88 An instance from an unexpected quarter, in Eckermann’s conversations with Goethe: “In my young days I have experienced cases enough, where on lonely walks there came over me a powerful yearning for a beloved girl, and I thought of her so long till she actually came to meet me.” (Conversation of Oct. 7, 1827.)
_ 89 Gleichsam in einer Vorwelt, einer diese Welt schaffenden Welt_ _ 90 Selbst-bewusstsein_ is not self-consciousness, in the vulgar sense of brooding over feelings and self: but consciousness which is active and outgoing, rather than receptive and passive. It is practical, as opposed to theoretical.
91 The more detailed exposition of this Phenomenology of Mind is given in the book with that title: Hegel’s _Werke_, ii. pp. 71-316.
93 Hegel’s _Werke_, viii. 313, and cf. the passage quoted in my _Logic of Hegel_, notes, pp. 384, 385.
_ 95 Kritik der Verfassung Deutschlands_, edited by G. Mollat (1893).
Parts of this were already given by Haym and Rosenkranz. The same editor has also in this year published, though not quite in full, Hegel’s _System der Sittlichkeit_, to which reference is made in what follows.
96 In which some may find a prophecy of the effects of “blood and iron” in 1866.
cf. p. 55. Hegel himself compares it to Fichte’s _Ephorate_.
99 Some idea of his meaning may perhaps be gathered by comparison with 101 In some respects Bacon’s attitude in the struggle between royalty and parliament may be compared.
102 Just as Schopenhauer, on the contrary, always says _moralisch_—never _sittlich_.
103 Grey (G.), _Journals of two Expeditions of Discovery in North-West and Western Australia_, ii. 220.
104 With some variation of ownership, perhaps, according to the prevalence of so-called matriarchal or patriarchal households.
105 Cf. the custom in certain tribes which names the father after his child: as if the son first gave his father legitimate position in society.
109 This phraseology shows the influence of Schelling, with whom he was at this epoch associated. See _Prolegomena to the Study of Hegel_, ch. xiv.
110 Cf. the intermediate function assigned (see above, p. clxxxiii) to the priests and the aged.
114 “For it’s Tommy this, an’ Tommy that, an’ ‘Chuck him out, the brute!’
But it’s ‘Saviour of ’is country’ when the guns begin to shoot.”
115 “I can assure you,” said Werner (the merchant), “that I never reflected on the State in my life. My tolls, charges and dues I have paid for no other reason than that it was established usage.”
_ 118 Ibid._ p. 46.
_ 121 Empfindung._ 123 Plato had a better idea of the relation of prophecy generally to the state of sober consciousness than many moderns, who supposed that the Platonic language on the subject of enthusiasm authorised their belief in the sublimity of the revelations of somnambulistic vision.
Plato says in the _Timaeus_ (p. 71), “The author of our being so ordered our inferior parts that they too might obtain a measure of truth, and in the liver placed their oracle (the power of divination by dreams). And herein is a proof that God has given the art of divination, not to the wisdom, but, to the foolishness of man; for no man when in his wits attains prophetic truth and inspiration; but when he receives the inspired word, either his intelligence is enthralled by sleep, or he is demented by some distemper or possession (enthusiasm).” Plato very correctly notes not merely the bodily conditions on which such visionary knowledge depends, and the possibility of the truth of the dreams, but also the inferiority of them to the reasonable frame of mind.
174 In order to give a clearer impression of it, I cannot refrain from quoting a few passages, which may at the same time give some indication of the marvellous skill of Rückert, from whom they are taken, as a translator. [For Rückert’s verses a version is here substituted in which I have been kindly helped by Miss May Kendall.]
III.
I saw but One through all heaven’s starry spaces gleaming: I saw but One in all sea billows wildly streaming.
I looked into the heart, a waste of worlds, a sea,— I saw a thousand dreams,—yet One amid all dreaming.
And earth, air, water, fire, when thy decree is given, Are molten into One: against thee none hath striven.
There is no living heart but beats unfailingly In the one song of praise to thee, from earth and heaven.
V.
As one ray of thy light appears the noonday sun, But yet thy light and mine eternally are one.
As dust beneath thy feet the heaven that rolls on high: Yet only one, and one for ever, thou and I.
The dust may turn to heaven, and heaven to dust decay; Yet art thou one with me, and shalt be one for aye.
How may the words of life that fill heaven’s utmost part Rest in the narrow casket of one poor human heart?
How can the sun’s own rays, a fairer gleam to fling, Hide in a lowly husk, the jewel’s covering?
How may the rose-grove all its glorious bloom unfold, Drinking in mire and slime, and feeding on the mould?
How can the darksome shell that sips the salt sea stream Fashion a shining pearl, the sunlight’s joyous beam?
Oh, heart! should warm winds fan thee, should’st thou floods endure, One element are wind and flood; but be thou pure.
IX.
I’ll tell thee how from out the dust God moulded man,— Because the breath of Love He breathed into his clay: I’ll tell thee why the spheres their whirling paths began,— They mirror to God’s throne Love’s glory day by day: I’ll tell thee why the morning winds blow o’er the grove,— It is to bid Love’s roses bloom abundantly: I’ll tell thee why the night broods deep the earth above,— Love’s bridal tent to deck with sacred canopy: All riddles of the earth dost thou desire to prove?— To every earthly riddle is Love alone the key.
XV.
Life shrinks from Death in woe and fear, Though Death ends well Life’s bitter need: So shrinks the heart when Love draws near, As though ’twere Death in very deed: For wheresoever Love finds room, There Self, the sullen tyrant, dies.
So let him perish in the gloom,— Thou to the dawn of freedom rise.
In this poetry, which soars over all that is external and sensuous, who would recognise the prosaic ideas current about so-called pantheism—ideas which let the divine sink to the external and the sensuous? The copious extracts which Tholuck, in his work _Anthology from the Eastern Mystics_, gives us from the poems of Jelaleddin and others, are made from the very point of view now under discussion.
In his Introduction, Herr Tholuck proves how profoundly his soul has caught the note of mysticism; and there, too, he points out the characteristic traits of its oriental phase, in distinction from that of the West and Christendom. With all their divergence, however, they have in common the mystical character. The conjunction of Mysticism with so-called Pantheism, as he says (p. 53), implies that inward quickening of soul and spirit which inevitably tends to annihilate that external _Everything_, which Pantheism is usually held to adore. But beyond that, Herr Tholuck leaves matters standing at the usual indistinct conception of Pantheism; a profounder discussion of it would have had, for the author’s emotional Christianity, no direct interest; but we see that personally he is carried away by remarkable enthusiasm for a mysticism which, in the ordinary phrase, entirely deserves the epithet Pantheistic. Where, however, he tries philosophising (p. 12), he does not get beyond the standpoint of the “rationalist” metaphysic with its uncritical categories.