§1. Theory and Practice

619. There are sciences, of course, many of whose results are almost immediately applicable to human life, such as physiology and chemistry. But the true scientific investigator completely loses sight of the utility of what he is about. It never enters his mind. Do you think that the physiologist who cuts up a dog reflects, while doing so, that he may be saving a human life? Nonsense. If he did, it would spoil him for a scientific man; and then the vivisection would become a crime. However, in physiology and in chemistry, the man whose brain is occupied with utilities, though he will not do much for science, may do a great deal for human life. But in philosophy, touching as it does upon matters which are, and ought to be, sacred to us, the investigator who does not stand aloof from all intent to make practical applications will not only obstruct the advance of the pure science, but, what is infinitely worse, he will endanger his own moral integrity and that of his readers.

620. In my opinion, the present infantile condition of philosophy — for as long as earnest and industrious students of it are able to come to agreement upon scarce a single principle, I do not see how it can be considered as otherwise than in its infancy — is due to the fact that during this century it has chiefly been pursued by men who have not been nurtured in dissecting-rooms and other laboratories, and who consequently have not been animated by the true scientific Eros; but who have on the contrary come from theological seminaries, and have consequently been inflamed with a desire to amend the lives of themselves and others, a spirit no doubt more important than the love of science, for men in average situations, but radically unfitting them for the task of scientific investigation. And it is precisely because of this utterly unsettled and uncertain condition of philosophy at present, that I regard any practical applications of it to religion and conduct as exceedingly dangerous. I have not one word to say against the philosophy of religion or of ethics in general or in particular. I only say that for the present it is all far too dubious to warrant risking any human life upon it. I do not say that philosophical science should not ultimately influence religion and morality; I only say that it should be allowed to do so only with secular slowness and the most conservative caution.

621. Now I may be utterly wrong in all this, and I do not propose to argue the question. I do not ask you to go with me. But to avoid any possible misapprehension, I am bound honestly to declare that I do not hold forth the slightest promise that I have any philosophical wares to offer you which will make you either better men or more successful men.

622. It is particularly needful that I should say this owing to a singular hybrid character which you will detect in these lectures. I was asked in December to prepare a course of lectures upon my views of philosophy. I accordingly set to work to draw up in eight lectures an outline of one branch of philosophy, namely, Objective Logic.¹⁾ But just as I was finishing one lecture word came that you would expect to be addressed on topics of vital importance, and that it would be as well to make the lectures detached. I thereupon threw aside what I had written and began again to prepare the same number of homilies on intellectual ethics and economics. They were wretched things; and I was glad enough to learn, when three-quarters of my task was done, that it would be desirable that as much as possible should be said of certain philosophical questions, other subjects being put in the background. At that time, however, it was too late to write a course which should set before you what I should have greatly desired to submit to your judgment. I could only patch up some fragments partly philosophical and partly practical. Thus, you will find me part of the time offering you detached ideas upon topics of vital importance, while part of the time I shall be presenting philosophical considerations, in which you will be able to feel an undercurrent toward that logic of things concerning which I shall have an opportunity to interject scarce one overt word.