An analysis of Sir Wm. Hamilton's Lectures on metaphysics : with notes expository and critical

Front matter

OF THE

U N 1 VERS ITY or I LLI N O 1 5 i f f'Kv

-

Preface

This little work is intended to be an aid to students in the study of Sir W. Hamilton’s Lectures on Metaphysics. The Analysis is almost the same as I have given during the past six years in the lecture-room of the General Assembly’s Insti- ^ tution and the notes v ill I trust be of service in

or

§ enabling students the better to understand important philosophical doctrines.

ir I have endeavoured to make the Analysis as as possible, and would warn students against the adoption, in their ordinary writings, of the forms of expression which I have employed. The mathematical symbols ( + and =) which I have made use of are intended to aid in securing brevity and clearness by avoiding periphrases and connecting particles and by bringing together as closely as possible related ideas. A little study and practice will soon enable the student to see the meaning of these symbols in different cases. I trust that both the Analysis and the Notes may be of service to those who make use of them.

V

R. J.

The General Assembly’s

Institution,

Calcutta^ IQth February 1877.

Contents

Page.

General Analysis . . . . 1

Special Analysis of Parts

Part I — ■Introduction

,, II Philosophy in General

„ III

,y IV The Consciousness

. 15

„ V The Cognitive Faculties y, VI The Feelings

. 63

Notes Expository and Critical

Note A.

The Pelativity of knowledge

. 77

Sir W. Hamilton’s Classification

of mental Faculties . .

. 104

Reid’s Doctrine of Perception .

. Ill

The Logical Doctrine of

the Proposition

. 131

. 158

GENERAL ANALYSIS.

Sir William Hamilton’s Lectures upon Metaphysics may, in general, be divided into the following parts : —

Part 1. — Introduction : — in which is studied the Absolute Utility of Philosophy Subjective and Objective. Lectures I., 11.

Part II. — Philosophy in General : — comprehending a discussion of the Nature of Philosophy and the manner in which it should be studied.

Lect. III.— VIL

Part III. — Introduction to Psychology : — being an explication of the most important philosophical terms. Lect. VIII. — X.

Part IV. — Consciousness : — classification of its contents, its special conditions, its authority, and general questions connected with it. Lect. XI, — XX. .

Part V. — The Cognitive Faculties : — comprehending the Presentative, the Conservative, the Reproductive, the Representative, the Elaborative, and the Regulative. ... ... Lect. XX — XL.

Part VI. — The Feelings : — their Character, Explanation and Classes. ... Lect. XLI. — XL VI.

SPECIAL ANALYSIS OF PARTS.

PART I.

Introduction

The Utility of any branch of knowledge is its value as a means towards an end + is of two kinds Relative and Absolute. Relative Utility = value of any study in relation to other studies ; Absolute Utility = its value in itself. We study here only the latter. The Absoluute Utility of Philosophy of two kinds ; —

A, Subjective, as it cultivates the mind or knowing subject by calling its faculties into exercise + The Useful=a mean towards an end + a mean towards a higher end constitutes a higher utility than a mean towards a lower end + there prevail two errors with reference to the comparative utility of different studies.

I. The first consists in supposing that man is not an end to himself but a mean to something out of himself

A. By nature man is an end to himself=his own perfection and happiness constitute the goal of his activity -{- by attaining these he chiefly glorifies God.

B. In the actual conditions of society men are divert ed from their chief end to serve the purposes of others.

SPECIAL ANALYSIS OF PARTS.

S

G. Hence the distinction between a liberal education desiofned to cultivate man's faculties, and a professional education designed to fit him for the service of society.

II, The second consists in subordinating intellectual cultivation to the acquisition of knowledge.

A. The mere acquisition of knowledge is not iden-

tical with intellectual cultivation = it does not necessarily or always involve a high kind of mental exercise which is the condition of mental culture.

B. Knowledge is subordinate to mental culture.

I. In practical knowledge ex liypothesi not truth but practice is the end.

II. In speculative knowledge the pleasure of mental activity and not the possession of truth is the motive vfhich stimulates activity.

III. Hence we conclude that Philosophy, being the best gymnastic of the mind, is the best entitled to be called useful.

>• Objective, as it supplies the mind with knowledge = the knowledge of the human mind is the most important and noble of all kinds of knowledge -p the phenomena of mind alone afford the basis of an argument for God’s existence.

1. Idea of God=that of a First Cause + Intelligence -f Virtue=a First Cause without intelligence and virtue is blind Fate -f- an Intelligent and virtuous Being without original and infinite power is dependent and limited = the peculiar attributes of Deity are Intelligence and Virtue.

SPECIAL ANALYSIS OF PARTS.

II, That intelligence stands first in the absolute order of existence -p that the universe is governed by moral laws, rest exclusively on the phenomena of mind = phenomena of matter governed by immutable laws + the phenomena of mind which are independent of the ph3^sical organization are free = in man, as a free intelligence, we can see the possibility and the ground of believing in a God.

A. Intelligince first in the order of existence = if in man intelligence be a free power independent of the physical organism we ma^" conclude by analogy that intelligence is first and independent in the universe.

B. The universe is governed not merely by physical but by moral laws=this depends upon the existence of a moral world -f- this upon our own moral agency + this upon human liberty + this is established in three ways : —

I. A careful study of mind is necessary to attain a clear consiousness of the fact of freedom.

II. A profound philosophy is necessary to obviate the difficulties in the way of explaining the possibility of this fact = by showing that freedom though inconceivable may not therefore be impossible.

III. The study of mind counteracts the influence of the study of matter, which last (1) diverts us from all notice of the phenomena of moral liberty and (2) habituates us to the contempletion of blind necessity.

C. These uses of philosophy not superseded under the Christian dispensation since revelation supposes a genuine philosophy of mind as the condition of its truth.

PHILOSOPHY IN GENERAL.

PAET IT.

Philosophy in General.

A. Nature and Comprehension of Philosophy = Lee. Iii. can now be not completely but only provisionally explained as a guide to study = may be described from two points of view : —

I. With reference to the nmne philosophy is etymologically a love of wisdom = the term philosopher supposed to have been first assumed by Pythagoras, but probably first rendered familiar by Socrates in opposition to the Sophists.

II. With reference to the thing ^ —

A. Philosophy has been variously defined according to the view taken by different philosophers of its nature + in Greek antiquity there were six famous definitions.

I. The knowledge of things existent as existent’’ = Pythagoras.

II. “ The knowledge of thing divine and human” = Pythagoras.

III. A meditation of death” = Plato.

IV. A resembling of the Deity in so far as that is competent to man” = Plato.

V. “ The art of arts, and science of sciences” =

Aristotle.

VI. The love of wisdom” = Pythagoras.

B. Philosophy is a kind of knowledge distinguished from empirical knowledge = empirical or historical knowledge is the knoTY-

PHILOSOPHY IN GENERAL.

ledge that something is, while philosophical knowledge is the knowledge why or how it is = a knowledge of things in their causes = it aims at the discovery of a first cause, but vainly in consequence of the limitation of our faculties.

I. Thus in a wide sense all sciences occupied in the search after causes are philosophical.

II. In a special sense the study of mind is properly called philosophy.

A. Because all kuowledge depends, for its possibility, upon certain conditions found only in the mind.

B. Because, philosophy being concerned about causes and the mind giving the principal constituents of every act of knowledge, it demands special study.

Lee. IV. B, The causes of philosophy are implied in man's very capacity for knowledge and are of two kinds : —

I. Essential and necessary causes.

A. Principle of cause and effect = the felt necessity to connect objects of knowledge with others which may explain them = it is impossible to believe in the absolute commencement of anything.

B. The love of unity = a desire to perceive unity or harmony amidst variety of objects = exhibited in perception, imagination, generalization, judgment and reasoning.

I. This desire to discover unity, leading us to expect uniformity in nature, is the efficient

PHILOSOPHY IN GENERAL.

cause and guiding principle of scientific discovery.

II. It is also a source of error = leads to the supposition of unity where it does not exist = has led to the majority of false theories -f is identical with pre-conceived opinion or prejudice.

II. Auxilary cause = Wonder or Curiosity = does not account for the rise of philosopy but explains why one class of objects is studied in preference to another = e. g. in early times external objects excited wonder and study before the human mind.

A The subjective conditions of the successful study Lee. Y.

of philosophy.

I. The renunciation of prejudice = the mind must be free from prepossession and open to conviction = the power of prejudice and custom prepetuates error and leads to sceptical conclusions regarding the existence of truth and goodness.

II. Doubt is necessary = if people do not doubt their previous opinions they will not search for truth.

A. Philosophical doubt is indulged as a mean to the discovery of truth.

B. Scepticism is doubt which rests in itself and seeks not for truth = shallow and week.

HI. The subjugation of the passions, especially, —

A. Sloth.

B* Pride.

B PHILOSOPHY IN GENERAL.

Lee, VI. B. The method of philosophy = the procedure by which the ends of philosophy may be reached.

I. Method explained in relation to the ends_^of

philosophy.

A. First end of philosophy, — the discovery of causes — can be attained,

I. by decomposing the effects into their causes or elements.

II. by reconstructing these into their products or effects -f- these two processes, called analysis and synthesis, are the correlative parts of the one method and each is imperfect without the other.

B. The second end of philosophy, — the reduction of our knowledge to unity — is reached by the same two-fold method, e. g.

I. In perception we comprehend great or multiform objects by first attending to the parts (analysis), and then taking a comprehensive view of the whole (synthesis).

II. In classification and induction we proceed

first to compare resemblances (analysis), and then to bring together resembling phenomena under some class or law (synthesis).

II. Method illustrated by the history of philosophy.

A. Ancient philosophy began by applying analysis and synthesis to the objects of their knowledge, but in a very uncritical and imperfect manner.

PHILOSOPHY IN GENERAL.

I. Thales and the Ionic school studied external

nature to find the first principle or cause of

all thiuors -L found it in some material element *

as water, air, or fire.

II. Pythagoras and the Italic school discovered the cause of things in their form or harmony or number, as distinguished from the matter or substance.

III. The Eleatic school referred all things to The One or Pure Being, as therir principle or cause.

IV. Socrates diverted the attention of men from the universe to the mind, but did not change the method.

V. Plato and Aristotle studied, — the former — the higher faculties of intelliirence, — the latter — the ordinary understanding, laying the basis respectively of transcendental idealism and phenomenal psychology, but both employinor the same method.

O

VI. The Alexandrian school of Heo-Platonists was eclectic and comprehensive.

Vil. Bacon and Descartes used the same method of analysis and synthesis but insisted upon a more careful and thorough analysis and a more cautious synthesis.

The Divisions of philosophy.

I. The most ancient division, instituted by Aristotle and adopted by the Stoics, Epicureans and others, is into Theoretical and Practical = Theoretical philosophy is knowledge for the sake of knowing H- practical philosophy is knowledge for the sake of its practical application.

Lee.

PHILOSOPHY IN GENEKAL.

A. Since all philosophy is properly theoretical or speculative it is illogical' to divide it by a principle foreign to its nature.

B. Since all philosophy, with reference to its final end, is practical, this principle does not accurately divide the different branches of philosophy.

I. Among the ancients great differences of opinion existed regarding the position of Logic in relation to philosopy in general.

II. The distinction between Arts and Sciences does , not correspond to that between sciences practU cal and sciences speculative = this explained by Aristotle’s use of the ierm^ praxis andpm^- tihos. Praxis in a generic sense was opposed to speculation -f praxis in a specific sense was co-ordinate with poiesis or production, both comprehended by the generic praxis, thus : —

praxis j57i6ona= speculative

( ■ ,t.i- philosophy

praxis or poiesis, or

science practical science productive,

as Ethics, Politics. as Logic, Rhetoric.

= an art, being defined as a science productive, may not be identical with a practical science.

II Bacon divides philosophy with reference to its object-matter as concerned about Diety, Nature, and Man.

II. The Cartesians and Kant divide into theoretical and practical with various sudivisions.

II

IV. Hamilton proposes the following division : —

Cognitions,

Feeling, ConativePowers (will and Desire.)

Cognitions, —

Logic.

Feeling, —

AaBsthetics.

Conation, —

Ethics, Politics.

Results, — Ontology 'I Being of God.

Inferential Psy- Immortality of chology J soul. Matter.

Note. Sir W, Hamilton has nowhere systematically followed this division.