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trical truths are derived; but of Relations, as the Relations of Like and Unlike, Greater and Less; and of mere material objects, as Tables and Chairs. Now to assume Ideas of such things as these solves no difficulty and is supported by no argument. In this respect the Ideal theory is of no value in Science.

It is curious that we have a very acute refutation of the Ideal theory in this sense, not only in Aristotle, the open opponent of Plato on this subject, but in the Platonic writings themselves: namely, in the Dialogue entitled Parmenides; which, on this and on other accounts, I consider to be the work not of Plato, but of an opponent of Plato'.

2. I have spoken, in the preceding chapter, of Plato's doctrine that truth is to be obtained by discerning the One in the Many. This expression is used, it would seem, in a somewhat large and fluctuating way, to mean several things; as for instance, finding the one kind in many individuals (for instance, the one idea of dog in many dogs); or the one law in many phenomena (for instance, the eccentrics and epicycles in many planets). In any interpretation, it is too loose and indefinite a rule to be of much value in the formation of sciences, though it has been recently again propounded as important in modern times.

3. I have said, in the preceding chapter, that Plato, though he saw that scientific truths of great generality might be obtained and were to be arrived at by philosophers, overlooked the necessity of a gradual and successive advance from the less general to the more general; and I have described this as a 'dimness of vision.' I must now acknowledge that this is not a very appropriate phrase; for not only no acuteness of vision could have enabled Plato to see that gradual generalization in science of which, as yet, no example had appeared; but it was very fortunate for the progress of truth, at that time, that Plato had imagined to himself the object of science to be general

1 This matter is further discussed in the Appendix, Essay A.

and sublime truths which prove themselves to be true by the light of their own generality and symmetry. It is worth while to illustrate this notice of Plato by some references to his writings.

In the Sixth Book of the Republic, Plato treats of the then existing sciences as the instruments of a philosophical education. Among the most conspicuous of these is astronomy. He there ridicules the notion that astronomy is a sublime science because it makes men look upward. He asserts that the really sublime science is that which makes men look at the realities, which are suggested by the appearances seen in the heavens: namely, the spheres which revolve and carry the luminaries in their revolutions. Now it was no doubt the determined search for such "realities" as these which gave birth to the Greek Astronomy, that first and critical step in the progress of science. Plato, by his exhortations, if not by his suggestions, contributed effectually, as I conceive, to this step in science. In the same manner he requires a science of Harmonics which shall be free from the defects and inaccuracies which occur in actual instruments. This belief that the universe was full of mathematical relations, and that these were the true objects of scientific research, gave a vigour, largeness of mind, and confidence to the Greek speculators which no more cautious view of the problem of scientific discovery could have supplied. It was well that this advanced guard in the army of discoverers was filled with indomitable courage, boundless hopes, and creative minds.

But we must not forget that this disposition to what Bacon calls anticipation was full of danger as well as of hope. It led Plato into error, as it led Kepler afterwards, and many others in all ages of scientific activity. It led Plato into error, for instance, when it led him to assert (in the Timaus) that the four elements, Earth, Air, Fire and Water, have, for the forms of their particles respectively, the Cube, the Icosahedron, the Pyramid, and the Octahedron; and again, when it led him to despise the practical controversies of the musicians of his time; which con

troversies were, in fact, the proof of the truth of the mathematical theory of Harmonics. And in like manner it led Kepler into error when it led him to believe that he had found the reason of the number, size and motion of the planetary orbits in the application of the five regular solids to the frame of the universe.

How far the caution in forming hypotheses which Bacon's writings urge upon us is more severe than suits the present prospects of science, we may hereafter consider; but it is plainly very conceivable that a boldness in the invention and application of hypotheses which was propitious to science in its infancy, may be one of the greatest dangers of its more mature period and further, that the happy effect of such a temper depended entirely upon the candour, skill and labour with which the hypotheses were compared with the observed phenomena.

4. Plato has given a survey of the sciences of his time as Francis Bacon has of his. Indeed Plato has given two such surveys: one, in the Republic, in reviewing, as I have said, the elements of a philosophical education; the other in the Timæus, as the portions of a theological view of the universe-such as has been called a Theodicea, a justification of God. In the former passage of Plato, the sciences enumerated are Arithmetic, Plane Geometry, Solid Geometry, Astronomy and Harmonics. In the Timaus we have a further notice of many other subjects, in a way which is intended, I conceive, to include such knowledge as Plato had then arrived at on the various parts of the universe. The subjects there referred to are, as I have elsewhere stated', these: light and heat, water, ice, gold, gems, rust and other natural objects: -odours, taste, hearing, lights, colour, and the powers of sense in general:—the parts and organs of the body, as the bones, the marrow, the brain, flesh, muscles, tendons, ligaments and nerves; the skin, the hair, the

2 These matters are further discussed in the Appendix, Essay B.
3 See Appendix, Essay B.

Hist. Ind. Sc. b. ii. Additions to 3rd Ed.

nails; the veins and arteries; respiration; generation; and in short, every obvious point of physiology. But the opinions thus delivered in the Timaus on the latter subject have little to do with the progress of real knowledge. The doctrines, on the other hand, which depend upon geometrical and arithmetical relations are portions or preludes of the sciences which the fulness of time brought forth.

5. I may, as further bearing upon the Platonic notion of science, notice Plato's view of the constitution of the human mind. According to him the Ideas which are the constituents of science form an Intelligible World, while the visible and tangible things which we perceive by our senses form the Visible World. In the visible world we have shadows and reflections of actual objects, and by these shadows and reflections we may judge of the objects, even when we cannot do so directly; as when men in a dark cavern judge of external objects by the shadows which they cast into the cavern. In like manner in the Intelligible World there are conceptions which are the usual objects of human thought, and about which we reason; but these are only shadows and reflections of the Ideas which are the real sources of truth. And the Reasoning Faculty, the Discursive Reason, the Logos, which thus deals with conceptions, is subordinate to the Intuitive Faculty, the Intuitive Reason, the Nous, which apprehends Ideas. This recognition of a Faculty in man which contemplates the foundations-the Fundamental Ideas-of science, and by apprehending such Ideas, makes science possible, is consentaneous to the philosophy which I have all along presented, as the view taught us by a careful study of the history and nature of science. That new Fundamental Ideas are unfolded, and the Intuitive Faculty developed and enlarged by the progress of science and by an intimate acquaintance with its reasonings, Plato appears to have discerned in some measure, though dimly. And this is the less wonderful, inasmuch as this gradual and

See these views further discussed in the Appendix, Essay C.

successive extension of the field of Intuitive Truth, in proportion as we become familiar with a larger amount of derived truth, is even now accepted by few, though proved by the reasonings of the greatest scientific discoverers in every age.

The leading defect in Plato's view of the nature of real science is his not seeing fully the extent to which experience and observation are the basis of all our knowledge of the universe. He considers the luminaries which appear in the heavens to be not the true objects of astronomy, but only some imperfect adumbration of them;-mere diagrams which may assist us in the study of a higher truth, as beautiful diagrams might illustrate the truths of geometry, but would not prove them. This notion of an astronomy which is an astronomy of Theories and not of Facts, is not tenable, for Theories are Facts. Theories and Facts are equally real; true Theories are Facts, and Facts are familiar Theories. But when Plato says that astronomy is a series of problems suggested by visible things, he uses expressions quite conformable to the true philosophy of science; and the like is true of all other sciences.

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