As a preliminary to that experiment in mutual1 confession2 from which this book arose, I found it necessary to consider and state certain truths about the nature of knowledge, about the meaning of truth and the value of words, that is to say I found I had to begin by being metaphysical. In writing out these notes now I think it is well that I should state just how important I think this metaphysical prelude3 is.
There is a popular prejudice against metaphysics as something at once difficult and fruitless, as an idle system of enquiries remote from any human interest. I suppose this odd misconception arose from the vulgar pretensions4 of the learned, from their appeal to ancient names and their quotations5 in unfamiliar6 tongues, and from the easy fall into technicality of men struggling to be explicit7 where a high degree of explicitness8 is impossible. But it needs erudition and accumulated and alien literature to make metaphysics obscure, and some of the most fruitful and able metaphysical discussion in the world was conducted by a number of unhampered men in small Greek cities, who knew no language but their own and had scarcely a technical term. The true metaphysician is after all only a person who says, “Now let us take a thought for a moment before we fall into a discussion of the broad questions of life, lest we rush hastily into impossible and needless conflict. What is the exact value of these thoughts we are thinking and these words we are using?” He wants to take thought about thought. Those other ardent10 spirits on the contrary, want to plunge11 into action or controversy12 or belief without taking thought; they feel that there is not time to examine thought. “While you think,” they say, “the house is burning.” They are the kin9 of those who rush and struggle and make panics in theatre fires.
Now it seems to me that most of the troubles of humanity are really misunderstandings. Men’s compositions and characters are, I think, more similar than their views, and if they had not needlessly different modes of expression upon many broad issues, they would be practically at one upon a hundred matters where now they widely differ.
Most of the great controversies13 of the world, most of the wide religious differences that keep men apart, arise from this: from differences in their way of thinking. Men imagine they stand on the same ground and mean the same thing by the same words, whereas they stand on slightly different grounds, use different terms for the same thing and express the same thing in different words. Logomachies, conflicts about words,— into such death-traps of effort those ardent spirits run and perish.
This is now almost a commonplace; it has been said before by numberless people. It has been said before by numberless people, but it seems to me it has been realised by very few — and until it is realised to the fullest extent, we shall continue to live at intellectual cross purposes and waste the forces of our species needlessly and abundantly.
This persuasion14 is a very important thing in my mind.
I think that the time has come when the human mind must take up metaphysical discussion again — when it must resume those subtle but necessary and unavoidable problems that it dropped unsolved at the close of the period of Greek freedom, when it must get to a common and general understanding upon what its ideas of truth, good, and beauty amount to, and upon the relation of the name to the thing, and of the relation of one mind to another mind in the matter of resemblance and the matter of difference — upon all those issues the young science student is as apt to dismiss as Rot, and the young classical student as Gas, and the austere15 student of the science of Economics as Theorising, unsuitable for his methods of research.
In our achievement of understandings in the place of these evasions16 about fundamental things lies the road, I believe, along which the human mind can escape, if ever it is to escape, from the confusion of purposes that distracts it at the present time.
1 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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2 confession | |
n.自白,供认,承认 | |
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3 prelude | |
n.序言,前兆,序曲 | |
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4 pretensions | |
自称( pretension的名词复数 ); 自命不凡; 要求; 权力 | |
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5 quotations | |
n.引用( quotation的名词复数 );[商业]行情(报告);(货物或股票的)市价;时价 | |
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6 unfamiliar | |
adj.陌生的,不熟悉的 | |
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7 explicit | |
adj.详述的,明确的;坦率的;显然的 | |
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8 explicitness | |
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9 kin | |
n.家族,亲属,血缘关系;adj.亲属关系的,同类的 | |
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10 ardent | |
adj.热情的,热烈的,强烈的,烈性的 | |
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11 plunge | |
v.跳入,(使)投入,(使)陷入;猛冲 | |
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12 controversy | |
n.争论,辩论,争吵 | |
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13 controversies | |
争论 | |
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14 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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15 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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16 evasions | |
逃避( evasion的名词复数 ); 回避; 遁辞; 借口 | |
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