Sun-Clear Statement/2
A. Do not forget, my reader, the distinction we have drawn between two fundamental determinations of all possible consciousness, but keep in mind that I shall speak only of the former of the two which I have called the fundamental and primary determination of all life. Let us now renew our conversation, without any fear on your part as to how we can return to our argument.
Let us consider the interior of a mechanical work of art; for instance, of a watch. You observe many wheels of various kinds joined together in it, likewise springs, chains, &c. Your observation goes from one object to another in its perception of the manifold of the machinery. Tell me, does it make any difference to you in this, your observation, whether you commence with the upper or lower part of the machinery, with the right or left side of it?
R. Certainly not. I can complete my observation of the parts in all these directions.
A. But perhaps, instead of guiding your observation by the sequence of the parts, you direct it by other characteristics, as, for instance, their external similarity and equality?
R. This also is a matter of indifference to my observation.
A. Nevertheless, just as sure as you have observed the separate parts, you have observed them in a certain order of sequence, let us say from the upper part downward. Why, since there were many sequences possible for your observation, did you then choose this particular sequence and none other?
R. I cannot even say that I did choose it. I did not even consider that many sequences were possible. I immediately hit upon the one I followed. It was by chance, as we say when we can assign no ground.
A. The manifold of the above described fundamental determinations of consciousness in general doubtless observe also an order of sequence in your consciousness?
R. Assuredly. I observe in the world before me at present this, next that, next that, &c, &c.
A. Does it strike you at the first glance, that this sequence of your observation is necessary, or do you hold that the sequence might have been otherwise?
R. I hold that other sequences might have been possible, and, moreover, that I did not choose those observations which did occur in my consciousness with freedom, but that they came into me by chance, like the sequence of my observation of the manifold elements in the watch.
A. At present, let us return to this watch and your observation of its separate parts.
In examining each separate part, this wheel and this spring, each by itself, and finding it altogether determined in a certain manner, of a certain size and a certain form, &c, does it seem impossible to you that it might be otherwise, or can you conceive that it might be otherwise, larger or smaller, in the most manifold manner?
R. I hold that each separate piece, considered in and for itself, might well be infinitely otherwise as such separate piece. But all these pieces are to work together, and to produce a single result in their union; and if I take this view of the subject, all the pieces must, in my judgment, fit together and reciprocally work upon each other. If I take this view, it is certainly possible to make another whole, e. g. another and larger watch, or to make the machinery of the watch serve other purposes besides its proper own; and in this case, the separate wheel which I observed not only could be otherwise, but would necessarily have to be otherwise. But if you ask me to speak only of this particular watch before us, then I must say it is absolutely necessary that this wheel should be precisely as it is, and not a hairsbreadth different, for the very reason that the whole is as it is, or rather because all other pieces in the watch are as they are. Again: If I commence my observation with this single piece, I must say: If this piece is once given as a piece of such a mechanism, then it is necessary that all other pieces be precisely as they are, if they are to form a whole with it.
A. Hence, if you only properly understand the mechanism of this work of art, you will not need at all, as we assumed at first, to observe one part of the machinery after the other in actual perception, but after you have seen and correctly comprehended the one part, you can by its means supply all the others without actually perceiving them; you can replace them by mere conclusions from the construction of the one part, and these mere conclusions will show you all the other parts needed for the completion of the machinery.
R. Undoubtedly.
A. Is it all the same for this purpose what particular piece of machinery I give to you for examination?
R. All the same, for all the others must fit each possible piece; hence from each possible part it is possible to conclude how all the others must be constructed, in so far as they are to be determined through the mere mechanism of the work.
A. Now assume the possible case, that—in respect to a certain sphere, and to a certain extent, which this is not the place to define more closely—there is, in the manifold parts of the above-described fundamental determinations of all consciousness, such a connection, similar to the mechanical one just pointed out, and that hence each separate part of that manifold object must fit to and be determined by all other parts, and vice versa. In that case, would it not be possible to discover, by means of mere conclusions drawn from each separate part of actual consciousness, how all other consciousness must be—although that other consciousness do not become actual—precisely as you held yourself able to state from your observation of one wheel the construction of all others, although not actually observing them?
Assume, moreover, that philosophy, or, if you prefer, the science of knowledge, consists in this very hunting up of the manifold elements of consciousness, by means of conclusions drawn from the given to the construction of the not-given, and you have already a very clear conception of that science. That science is the demonstration, or the deduction, of all consciousness, of course in its primary and fundamental determinations, from some given determination of actual consciousness; precisely as you undertook a demonstration or deduction of the whole watch from one of its given wheels. That science is a demonstration of this consciousness utterly independent of actual perception in consciousness; precisely as you need not actually perceive all the other parts of the watch in order to know how they are, and necessarily must be, in actuality, if the watch is properly constructed.
R. Very true, if I reflect only in a superficial manner on what you say, and accept the comparison without objecting. But if I reflect closer, your conception appears to me to be self-contradictory. The science of knowledge, you say, furnishes me with a consciousness of the fundamental determination of my consciousness, without these determinations actually occurring in consciousness. How is that possible? Do I not become conscious of what the science of knowledge teaches?
A. Undoubtedly; precisely as you become conscious of the wheels, the existence whereof in the machine you assert from a mere conclusion, but not conscious, as if you saw or felt them. It ought to have become clear to you ere this, that there is a distinction in the modes of becoming conscious. I shall define them more clearly after a while, for the purpose of our investigation. At present, let not this deter you from accepting our assumption.
R. Truly, I have no great desire to go on and investigate what might result if the merely possible should become actual, or the impossible possible; and your presupposition of a systematic connection amongst the fundamental determinations of our consciousness seems, indeed, to belong to these impossibilities.
A. I trust I shall be able to remove your objections to the impossibility of my presupposition. For the present, please draw only one conclusion with me from that assumption—a conclusion which I cannot too speedily draw for the sake of annihilating misunderstandings of another description, and of removing their secret effects upon your mind.
If you examine a separate piece of the watch, and proceed to draw your conclusions according to the well-known laws of mechanics as to the construction of the other necessary parts, in order to give to that one part, which you actually perceive, the whole determinateness which you perceive belongs to it, do you, in this your function of drawing conclusions, actually see and feel, or perceive with your external senses, those other parts?
R. By no means. To use the illustration used by you in the first conversation: these other parts are not related to my consciousness like this book which I hold in my hand, but like the representation of yesterday's conversation with a friend. The real factical in this operation, that wherein I immerse and lose myself, is not the existence of wheels, but my representing of them, my—not so much re-constructing, as pre-constructing them.
A. Do you, or does any rational man, claim such a representation, such an internal tracing out of a piece of machinery to be the actual working machinery of real life? And does any one say, after having, for instance, described and demonstrated to you such a watch, "Now put this watch into your pocket; it will go right; you can pull it out whenever you choose, and see by it what time it is"?
R. Not that I know, unless he be a complete fool.
A. Take care and do not say so. For this was precisely what that philosophical system says, of which I spoke in the introduction, and against which the so-called newest is chiefly directed. That system pretended its demonstration of a watch, j and moreover an incorrect demonstration, to be a real, and even a most excellent watch.
But if any one, to whom you have demonstrated a watch, should finally say: "How can this help me? I do not see that I shall thus get possession of a watch, or that your demonstration will be able to show me what time it is;" or if he should moreover accuse you of having spoiled his actual watch by your demonstration, or of having demonstrated it out of his pocket, what would you say of such a one?
R. That he was as much of a fool as the first one.
A. Take care and do not say so. For precisely this—this insisting on a real watch, when you have only promised them a demonstration of one—is the most weighty objection that has yet been raised against the newest philosophy—and has been raised, moreover, by the most respectable professors and most thorough thinkers of our time. Upon this mistaking of the actual thing for its mere demonstration are grounded, indeed, all misapprehensions to which that philosophy has been exposed. I say emphatically, are grounded all objections and misapprehensions. For why should I not, instead of continuing to presuppose what that science may be, historically state what that science really is to its originators, who undoubtedly know something about it.
1. Philosophy, therefore, dear reader—or, since this word might lead to disputes,—the science of knowledge first of all utterly abstracts from all that we have above characterized as higher degrees of consciousness, and limits itself with its assertion, which we shall directly state, to the primary and fundamental determinations of consciousness, altogether in the sense stated above.
2. In these fundamental determinations the science of knowledge makes a further distinction between that whereof each rational being asserts, that it is the same for each other rational being, or valid for all reason; and that whereof each confesses that it exists only for our race, for mankind, or perhaps only for this particular individual. The science of knowledge abstracts also altogether from this second class of determinations of consciousness, and hence only the former class constitutes the substance of its investigations.
If any reader should remain in doubt concerning the ground and the laws of this latter distinction, or if he should not be able to make it as clear to himself as the primary distinction between determinations of consciousness in general, this would not interfere with any of the results we intend to establish in this work; nor would it interfere with the obtaining of a correct conception concerning the science of knowledge. In that science itself, to which we do not propose to introduce the reader here, the distinction between those two classes arises of itself.
For those who are acquainted with philosophical terminology, we add the following: That class of fundamental determinations of consciousness, which is valid for all reason, and which alone is the object of philosophy, is what Kant calls the a priori, or primary; and the other class of determinations, valid only for the race, or for the individual, is what the same author terms the a posteriori. The science of knowledge does not need to make this distinction in advance of its system, since it is made and grounded in the system itself; in the science of knowledge those expressions, a priori and a posteriori, have quite a different meaning.
3. The science of knowledge presupposes, for the purpose of gaining an entrance for itself and a definite problem for itself, that there may be a systematic connection in the manifold elements of those fundamental determinations, by means of which connection, if one is, then all the rest must also be, and be precisely as it is; and hence that those fundamental determinations within the described sphere constitute a system complete in itself.
I say, that science presupposes for itself this in advance. For, first, it is not yet a science, but only becomes such through that presupposition; and, secondly, it only presupposes, but does not prove it at first. Those fundamental determinations are known, let us say, to the teacher of the science of knowledge; whence? it does not matter here; he hits upon the thought—how? it does also not matter here—that there may be a systematic connection between them. He does not as yet maintain this connection, nor does he claim to furnish immediate proof of it, and still less does he claim to prove anything else by his presupposition. His thought may be merely an assumption, an accidental notion, which is therefore to signify nothing more as yet than any other notion.
4. By virtue of this presupposition, the teacher of the science of knowledge now proceeds to the attempt to see whether, from some one fundamental determination of consciousness—this is not the place to say from which—he can deduce all others as necessarily connected with it and determined through it. If the attempt fails, it does not prove that it may not succeed another time, or that the presupposition of a systematic connection is false. It retains its validity as a problem. If the attempt succeeds—if really all the fundamental determinations of consciousness, except the presupposed one, can be completely and exhaustively deduced from it, then the presupposition has been proved by the fact. But even this presupposition, thus proved, is foreign to us in a description of the science of knowledge. The business of that deduction is the science of knowledge itself; where it begins the science begins, and where it ends the science ends.
This, then, my reader, consider settled and fixed between you and me: The science of knowledge is the systematic deduction of an actual, of the first degree of consciousness; and that science is related to this consciousness as the above demonstration of a watch is related to the real watch. Being mere science of knowledge, it has no pretensions to be anything else, or anything besides; and would rather not be than be anything else than what it is. Every one who claims anything more or else for it does not know that science.
The objects of the science of knowledge are the fundamental determinations of a consciousness, as such—i.e. as the determinations of a consciousness—and on no account as things actually existing outside of consciousness. We shall see after a while that both may be one and the same in and for that science, but we shall also see why the science can take only the former view. At present it suffices to state it as a fact.
Now these fundamental determinations of consciousness, which the science of knowledge has for its object, also occur in actual perception—or rather those determinations themselves are perceptions; but the science of knowledge has them for its object in quite a different manner from that in which perception has them. Precisely as the consciousness of the real presence of your friend was related to the representation of that presence, or as the actual watch was related to the demonstration of a watch, so actual consciousness is related to the science of knowledge. When we philosophize we immerse ourself not into these fundamental determinations themselves, but into the reproducing and reconstructing of them.
Hence the science of knowledge, without paying any attention to actual perception, deduces a priori what it asserts ought to occur in perception, and hence a posteriori.
This sphere the science of knowledge has adopted ever since its first existence—nay, has clearly indicated it by its very name. It is scarcely to be comprehended why people will not believe that science to be what it states itself to be.
Limiting itself to this sphere, the science of knowledge can allow every other philosophy to be what it pleases: love of wisdom, wisdom, world-wisdom, life-wisdom, or whatever other kind of wisdom there may be. But that science makes the fair request that itself should not be taken for the equal of those other sciences, and should not be judged and refuted from their standpoint; and the authors and professors of that science only ask that they shall not be compelled to become co-laborers in those other philosophies, or to take notice of them. As for the dispute, what this one or that one may consider philosophy to be, the science of knowledge takes no cognizance of it. It appeals to its right to select its own problem; and if anything but the solution of this problem is to be called philosophy, then it does not choose to be called philosophy.
I hope, my reader, that this description of the science of knowledge, as a mere historical description, is altogether clear and comprehensible, and admits of no ambiguity whatever. I merely wish to request you to remember this description, and not to forget it at the first opportunity; and to believe me that I am serious in this description, and that it is to last forever, I repudiating whatsoever may contradict it.