A Portion of a Paper read to the Oxford Philosophical Society, November 8, 1903, and reprinted, with some Revision, from the Version given in Mind, vol. xiii. (N.S.), No. 51.

(See also Chapter I., Section 6, and Chapter X., Sections 1 and 2.)

It seems to me that I may most propitiously attempt to interest you this evening by describing very briefly the particular metaphysical and philosophical system in which I do my thinking, and more particularly by setting out for your consideration one or two points in which I seem to myself to differ most widely from current accepted philosophy.

You must be prepared for things that will strike you as crude, for a certain difference of accent and dialect that you may not like, and you must be prepared too to hear what may strike you as the clumsy statement of my ignorant rediscovery of things already beautifully thought out and said. But in the end you may incline to forgive me some of this first offence. . . . It is quite unavoidable that, in setting out these intellectual foundations of mine, I should lapse for a moment or so towards autobiography.

A convergence of circumstances led to my having my knowledge of concrete things quite extensively developed before I came to philosophical examination at all. I have heard someone say that a savage or an animal is mentally a purely objective being, and in that respect I was like a savage or an animal until I was well over twenty. I was extremely unaware of the subjective or introverted element in my being. I was a Positivist without knowing it. My early education was a feeble one; it was one in which my private observation, inquiry and experiment were far more important factors than any instruction, or rather perhaps the instruction I received was less even than what I learnt for myself, and it terminated at thirteen. I had come into pretty intimate contact with the harder realities of life, with hunger in various forms, and many base and disagreeable necessities, before I was fifteen. About that age, following the indication of certain theological and speculative curiosities, I began to learn something of what I will call deliberately and justly, Elementary Science — stuff I got out of Cassell’s Popular Educator and cheap text-books — and then, through accidents and ambitions that do not matter in the least to us now, I came to three years of illuminating and good scientific work. The central fact of those three years was Huxley’s course in Comparative Anatomy at the school in Exhibition Road. About that as a nucleus I arranged a spacious digest of facts. At the end of that time I had acquired what I still think to be a fairly clear, and complete and ordered view of the ostensibly real universe. Let me try to give you the chief things I had. I had man definitely placed in the great scheme of space and time. I knew him incurably for what he was, finite and not final, a being of compromises and adaptations. I had traced his lungs, for example, from a swimming bladder, step by step, with scalpel and probe, through a dozen types or more, I had seen the ancestral caecum shrink to that disease nest, the appendix of to-day, I had watched the gill slit patched slowly to the purposes of the ear and the reptile jaw suspension utilised to eke out the needs of a sense organ taken from its native and natural water. I had worked out the development of those extraordinarily unsatisfactory and untrustworthy instruments, man’s teeth, from the skin scutes of the shark to their present function as a basis for gold stoppings, and followed the slow unfolding of the complex and painful process of gestation through which man comes into the world. I had followed all these things and many kindred things by dissection and in embryology — I had checked the whole theory of development again in a year’s course of palaeontology, and I had taken the dimensions of the whole process, by the scale of the stars, in a course of astronomical physics. And all that amount of objective elucidation came before I had reached the beginnings of any philosophical or metaphysical inquiry, any inquiry as to why I believed, how I believed, what I believed, or what the fundamental stuff of things was.

Now following hard upon this interlude with knowledge, came a time when I had to give myself to teaching, and it became advisable to acquire one of those Teaching Diplomas that are so widely and so foolishly despised, and that enterprise set me to a superficial, but suggestive study of educational method, of educational theory, of logic, of psychology, and so at last, when the little affair with the diploma was settled, to philosophy. Now to come to logic over the bracing uplands of comparative anatomy is to come to logic with a lot of very natural preconceptions blown clean out of one’s mind. It is, I submit, a way of taking logic in the flank. When you have realised to the marrow, that all the physical organs of man and all his physical structure are what they are through a series of adaptations and approximations, and that they are kept up to a level of practical efficiency only by the elimination of death, and that this is true also of his brain and of his instincts and of many of his mental predispositions, you are not going to take his thinking apparatus unquestioningly as being in any way mysteriously different and better. And I had read only a little logic before I became aware of implications that I could not agree with, and assumptions that seemed to me to be altogether at variance with the general scheme of objective fact established in my mind.

I came to an examination of logical processes and of language with the expectation that they would share the profoundly provisional character, the character of irregular limitation and adaptation that pervades the whole physical and animal being of man. And I found the thing I had expected. And as a consequence I found a sort of intellectual hardihood about the assumptions of logic, that at first confused me and then roused all the latent scepticism in my mind.

My first quarrel with the accepted logic I developed long ago in a little paper that was printed in the Fortnightly Review in July 1891. It was called the “Rediscovery of the Unique,” and re-reading it I perceive not only how bad and even annoying it was in manner — a thing I have long known — but also how remarkably bad it was in expression. I have good reason for doubting whether my powers of expression in these uses have very perceptibly improved, but at any rate I am doing my best now with that previous failure before me.

That unfortunate paper, among other oversights I can no longer regard as trivial, disregarded quite completely the fact that a whole literature upon the antagonism of the one and the many, of the specific ideal and the individual reality, was already in existence. It defined no relations to other thought or thinkers. I understand now, what I did not understand then, why it was totally ignored. But the idea underlying that paper I cling to to-day. I consider it an idea that will ultimately be regarded as one of primary importance to human thought, and I will try and present the substance of that early paper again now very briefly, as the best opening of my general case. My opening scepticism is essentially a doubt of the objective reality of classification. I have no hesitation in saying that is the first and primary proposition of my philosophy.

I have it in my mind that classification is a necessary condition of the working of the mental implement, but that it is a departure from the objective truth of things, that classification is very serviceable for the practical purposes of life but a very doubtful preliminary to those fine penetrations the philosophical purpose, in its more arrogant moods, demands. All the peculiarities of my way of thinking derive from that.

A mind nourished upon anatomical study is of course permeated with the suggestion of the vagueness and instability of biological species. A biological species is quite obviously a great number of unique individuals which is separable from other biological species only by the fact that an enormous number of other linking individuals are inaccessible in time — are in other words dead and gone — and each new individual in that species does, in the distinction of its own individuality, break away in however infinitesimal degree from the previous average properties of the species. There is no property of any species, even the properties that constitute the specific definition, that is not a matter of more or less. If, for example, a species be distinguished by a single large red spot on the back, you will find if you go over a great number of specimens that red spot shrinking here to nothing, expanding there to a more general redness, weakening to pink, deepening to russet and brown, shading into crimson, and so on, and so on. And this is true not only of biological species. It is true of the mineral specimens constituting a mineral species, and I remember as a constant refrain in the lectures of Prof. Judd upon rock classification, the words “they pass into one another by insensible gradations.” That is true, I hold, of all things.

You will think perhaps of atoms of the elements as instances of identically similar things, but these are things not of experience but of theory, and there is not a phenomenon in chemistry that is not equally well explained on the supposition that it is merely the immense quantities of atoms necessarily taken in any experiment that mask by the operation of the law of averages the fact that each atom also has its unique quality, its special individual difference. This idea of uniqueness in all individuals is not only true of the classifications of material science; it is true, and still more evidently true, of the species of common thought, it is true of common terms. Take the word chair. When one says chair, one thinks vaguely of an average chair. But collect individual instances, think of armchairs and reading chairs, and dining-room chairs and kitchen chairs, chairs that pass into benches, chairs that cross the boundary and become settees, dentists’ chairs, thrones, opera stalls, seats of all sorts, those miraculous fungoid growths that cumber the floor of the Arts and Crafts Exhibition, and you will perceive what a lax bundle in fact is this simple straightforward term. In co-operation with an intelligent joiner I would undertake to defeat any definition of chair or chairishness that you gave me. Chairs just as much as individual organisms, just as much as mineral and rock specimens, are unique things — if you know them well enough you will find an individual difference even in a set of machine-made chairs — and it is only because we do not possess minds of unlimited capacity, because our brain has only a limited number of pigeon-holes for our correspondence with an unlimited universe of objective uniques, that we have to delude ourselves into the belief that there is a chairishness in this species common to and distinctive of all chairs.

Let me repeat; this is of the very smallest importance in all the practical affairs of life, or indeed in relation to anything but philosophy and wide generalisations. But in philosophy it matters profoundly. If I order two new-laid eggs for breakfast, up come two unhatched but still unique avian individuals, and the chances are they serve my rude physiological purpose. I can afford to ignore the hens’ eggs of the past that were not quite so nearly this sort of thing, and the hens’ eggs of the future that will accumulate modification age by age; I can venture to ignore the rare chance of an abnormality in chemical composition and of any startling aberration in my physiological reaction; I can, with a confidence that is practically perfect, say with unqualified simplicity “two eggs,” but not if my concern is not my morning’s breakfast but the utmost possible truth.

Now let me go on to point out whither this idea of uniqueness tends. I submit to you that syllogism is based on classification, that all hard logical reasoning tends to imply and is apt to imply a confidence in the objective reality of classification. Consequently in denying that I deny the absolute validity of logic. Classification and number, which in truth ignore the fine differences of objective realities, have in the past of human thought been imposed upon things. Let me for clearness’ sake take a liberty here — commit, as you may perhaps think, an unpardonable insolence. Hindoo thought and Greek thought alike impress me as being overmuch obsessed by an objective treatment of certain necessary preliminary conditions of human thought — number and definition and class and abstract form. But these things, number, definition, class and abstract form, I hold, are merely unavoidable conditions of mental activity — regrettable conditions rather than essential facts. The forceps of our minds are clumsy forceps, and crush the truth a little in taking hold of it.

It was about this difficulty that the mind of Plato played a little inconclusively all his life. For the most part he tended to regard the idea as the something behind reality, whereas it seems to me that the idea is the more proximate and less perfect thing, the thing by which the mind, by ignoring individual differences, attempts to comprehend an otherwise unmanageable number of unique realities.

Let me give you a rough figure of what I am trying to convey in this first attack upon the philosophical validity of general terms. You have seen the results of those various methods of black and white reproduction that involve the use of a rectangular net. You know the sort of process picture I mean — it used to be employed very frequently in reproducing photographs. At a little distance you really seem to have a faithful reproduction of the original picture, but when you peer closely you find not the unique form and masses of the original, but a multitude of little rectangles, uniform in shape and size. The more earnestly you go into the thing, the closer you look, the more the picture is lost in reticulations. I submit the world of reasoned inquiry has a very similar relation to the world I call objectively real. For the rough purposes of every day the net-work picture will do, but the finer your purpose the less it will serve, and for an ideally fine purpose, for absolute and general knowledge that will be as true for a man at a distance with a telescope as for a man with a microscope it will not serve at all.

It is true you can make your net of logical interpretation finer and finer, you can fine your classification more and more — up to a certain limit. But essentially you are working in limits, and as you come closer, as you look at finer and subtler things, as you leave the practical purpose for which the method exists, the element of error increases. Every species is vague, every term goes cloudy at its edges, and so in my way of thinking, relentless logic is only another phrase for a stupidity — for a sort of intellectual pigheadedness. If you push a philosophical or metaphysical inquiry through a series of valid syllogisms — never committing any generally recognised fallacy — you nevertheless leave a certain rubbing and marginal loss of objective truth and you get deflections that are difficult to trace, at each phase in the process. Every species waggles about in its definition, every tool is a little loose in its handle, every scale has its individual error. So long as you are reasoning for practical purposes about the finite things of experience, you can every now and then check your process, and correct your adjustments. But not when you make what are called philosophical and theological inquiries, when you turn your implement towards the final absolute truth of things. Doing that is like firing at ............