If at this point one asks: Whence this absolute system of ideas? Why have we to reckon with it at all? there appears to be little that is satisfying. Indeed, it seems difficult to get rid of the impression that this "certain absolute system of ideas" is on our hands as a philosophical heirloom from the time of Plato, so hallowed by time and so established by centuries of acceptance that we have ceased to ask for its credentials. To ground it in the "essentially fragmentary character of human experience" appears to be a _pet.i.tio_, for experience does not appear "essentially fragmentary" in this sense until after the absolute system has been posited.

And this brings to notice that at this point both the fragmentary and unitary characters of experience take on new meaning. So far this fragmentary character has been defined with reference to "the particular inquiry in hand." Now, since the distinction between absolute and human experience has emerged, the fragmentary character becomes an absolute quality of the latter in contrast with the former. So, _mutatis mutandis_, of unity. Up to this point unity, wholeness, has been possible within human experience in the case of particular problems, such as singing in tune, etc. But with the appearance of the absolute system of ideas, wholeness is now the exclusive quality of the latter, as incompleteness is of human experience, though of course the _working_ unity, the unity resulting in "pauses of satisfaction," must still remain in the latter.

The problem now is to somehow work the absolute system of ideas into connection with the conception of the idea as a purpose, as a concrete plan of action. Here is where the third conception of the relation between idea and purpose, described at the beginning, comes into play--the conception in which the idea, instead of being the purpose, or the fulfilment of a purpose, _has_ the purpose to correspond with, or represent "its own final and completely individual expression,"

contained in the absolute system. From the previous standpoint the idea's "own final and completely individual expression" has been found in the fulfilling experiences of singing in tune, getting mathematical equations, chemical precipitates, etc. Here this complete individual experience can never be found in finite, human experience, but must be sought in the absolute system--and this can be only "the object of love and hope, of desire and will, never of present finding."

Notwithstanding the many previous protestations that the purposive function of the idea is its "primary" and "most essential" character, we are here forced to fall back upon correspondence--representation as the primary, the essential, and indeed, it appears at times, as the sole function. For in the attempt to bring these two functions together the purposive function is swallowed up in the representative. The idea still is, or has a purpose, a "plan of action," but this purpose, this plan, is now nothing but to represent and correspond with its own final and completed form in the absolute system. By this simple _coup_ is the purposive function of the idea reduced at once to the representative.

Nor is it pertinent to urge at this point that every purpose involves representation, that the plan must be some sort of an image or scheme which symbolizes and stimulates the thing to be done. This no one would question, but now the sole "thing to be done" apparently is to perfect this representation of the complete and individual form in the absolute system.[199]

Once more, an array of pa.s.sages could be marshaled from almost every page refuting any such interpretation as this, but they would be pa.s.sages expounding the part played by the idea in such concrete experiences as singing, measuring, etc., not in representing an absolute system of ideas. Even as regards the latter one might urge that, by insisting on the active character of the idea, we could after all regard this absolute system as a life of will after the fashion of our own, were it not at once described as "the complete embodiment," "the final fulfilment," of finite ideas. A life consisting of mere fulfilment seems a baffling paradox. And its timeless character only adds to the difficulty. Moreover, if we regard the system as const.i.tuted by such concrete activities as measuring and singing, etc., while we have saved will, we shall now have to fallback upon our first conception of truth as found in the idea which unifies the fragmentary condition of experience as related to specific problems, not fragmentary as related to an absolute system.

This brings us to the final and crucial point of the discussion, the part which purpose plays in the determination of _truth_ and _error_ from the standpoint of "the absolute system of ideas." When is this purpose of the idea to correspond with its absolute, final, and completed form fulfilled, or partially fulfilled? And here at the very outset is a difficulty. We have read repeatedly that the idea is itself "the partial fulfilment of a purpose." It is now to seek an object which shall increase this degree of fulfilment, but still this fulfilment shall be incomplete. And when we come to consider error, it too will be found to consist in a partial fulfilment. So it appears that there are three stages of "partial fulfilment" to be discriminated, one belonging to the idea itself, another to finite truth, and still another to error.

Returning to the problem, from this point on we find the two standpoints, that of the specific situation and that of the absolute system, so closely interwoven and entangled that they are followed with great difficulty. We have already seen that the idea seeks correspondence with its object, because it is "fragmentary,"

"incomplete," "indetermined." And there we found that this indeterminate and fragmentary character belonged to the idea as a purpose, a plan of seeking relief from some sort of "restlessness" and "dissatisfaction,"

such as singing out of tune, etc. Here it is the incompleteness of an imperfect representation of its object in the absolute system that is the _motif_, and how it is to effect an improvement in its imperfect condition is now the problem. Here again the appeal is to purpose.

Whatever may const.i.tute the absolute system, one thing is a.s.sured: nothing in it can be an object except as the finite idea "intends it,"

purposes it, to be its object. Again must we ask: On what basis is this object in the absolute system selected at all? In general the answer is: On the basis of a need of "further determination;" but when we further a.n.a.lyze this, we find it means on the basis of a specific want or need, such as food, shelter, measuring, singing, etc. The basis of the selection, then, is entirely on the side of the concrete, finite situation.

Here, too, we might ask: Whence the confidence that there will be found something in the absolute system that will fulfil the purpose generated on the side of the finite? Must we not here fall back on something like a pre-established harmony? To this our author would say: "Yea, verily.

The fact that the absolute system responds to the finite needs does precisely show that the finite and the absolute cannot be sundered." But when we try to state _how_ the purpose generated on the side of the finite can be met by the absolute system, the account again seems to run so much in terms of the finite experience that to call it a system of "final," "completed," and "fulfilled" ideas does not seem accurate. We must note here, too, the shifting in the sense of "purpose." The idea selects its object on the basis of the material needed to relieve the unrest and dissatisfaction of singing out of tune, etc. But now it is to be satisfied by increasing the extent of its representation of its object in the absolute system.

And now, finally, what shall mark the attainment of this purpose of the idea to correspond and represent "its own completed form"? When is the correspondence and representation true? Simply at the point where "we pause satisfied," where "no other content need be subst.i.tuted, or from the point of view of the satisfied idea could be subst.i.tuted." That is all; there is no other answer. There are other statements, but they all come to the same thing. For instance:

It is true--this instant's idea--if, in its own measure, and on its own plan, it corresponds, even in its vagueness, to its own final and completely individual expression.[200]

But the moment we ask what this "final and individual expression" is, and what is meant by "in its own measure," and "on its own plan," we are thrown back at once upon the preceding statement. The next sentence following the pa.s.sage just quoted does indeed define this "individual expression." "Its expression would be the very life of fulfilment of purpose which this present idea already fragmentarily begins, as it were, to express." But how can we know that the expression is "fragmentary" unless we have some experience of wholeness?

And here perhaps is the place to say, what has been implied all along, that this absolutely "fragmentary" character of human experience is an abstraction of the relatively disintegrated condition into which experience temporarily falls, which abstraction is then reinstated as a fixed quality, overlooking the fact that experience becomes fragmentary only that it may again become whole. The absolute system, the final fulfilment, is in the same case. It too is but the hypostatized abstraction of the function of becoming whole, of wholing and fulfilling, which manifests itself in the "pauses of satisfaction."

"But," Mr. Royce would say, "the wholeness of the particular instance is after all not a true and perfect wholeness, because we can always think of the fulfilling experience as possibly different, as having a possibly different embodiment." But this implies also a different purpose.

Moreover, it abstracts the purpose from the specific conditions under which the purpose develops. Thus in singing in tune one doubtless could easily imagine himself singing another tune, on another occasion, in another key, in a clear tenor instead of a cracked ba.s.s, etc. But if on _this_ occasion, in _this_ song, and with _this_ cracked ba.s.s voice one, accepting all these conditions, does, with malice aforethought, purpose to strike the tune, and happily succeeds, why, for that purpose formed under the known and accepted conditions, is not the accomplishment final and absolute? Nor is the case any different, so far as I can see, in mathematical experience. To quote again:

You think of numbers, and accordingly count one, two, three. Your idea of these numbers is abstract, a mere generality. Why? Because there could be other cases of counting, and other numbers counted than the present counting process shows you, and why so? Because your purpose in counting is not wholly fulfilled by the numbers now counted.[201]

I confess I cannot see here in what respect the purpose is not fulfilled. Doubtless there could be "other cases of counting," and "other numbers," but these may not be included in my present purpose, which is simply to count here and now. In this pa.s.sage the purpose is not very fully defined. One's counting is usually for something, if for nothing more than merely to ill.u.s.trate the process. In this latter case one's purpose would be completely fulfilled by just the numbers used when he should "pause satisfied" with the ill.u.s.tration. Or, if I wish to show the properties of numbers, then the discovery that there can always be more of them fulfils my purpose, since this endless progression is one of the properties. Or yet again, if one should suddenly become enamored of the process of counting, and forthwith should purpose to devote the rest of his days to it, it would still be fortunate that there were always other numbers to be counted. In other words, the idea as a purpose is formed with reference to, and out of, specific conditions. In the last a.n.a.lysis the problem always is: What is to be done here and now with the actual material at hand, under the present conditions? As the purpose is determined by these specific conditions, so is the fulfilment. To say that the fulfilment might be different is virtually to say that the purpose might have been different, or indeed that the universe might have been different.

This necessity of falling back upon the character of the idea as a purpose in the sense of the specific "plan of action" comes into still bolder relief in the consideration of error from the standpoint of "the absolute system of ideas." As already mentioned, the initial and persistent problem here is to distinguish at all between truth and error in our experience from this standpoint. All our efforts at representing the absolute system must fall short. What can we mean, then, by calling some of our ideas true and others false? The definition of error is as follows:

An error is an error about a specific object, only in case the purpose, imperfectly defined by the vague idea at the instant when the error is made, is better defined, is in fact, better fulfilled by an object whose determinate character in some wise, although never absolutely, opposes the fragmentary efforts first made to define them.[202]

But in relation to the absolute system the later part of this statement holds of all our ideas. There always is the absolute object which would "better define" and "better fulfil" our purposes. Hence it is only in reference to the "specific" instances of singing, measuring, etc., that a basis for the distinction can be found. Here our plan is not true so long as its mission of relieving the specific unrest and dissatisfaction, the specific discord or hunger, is unfulfilled.

The only criterion, then, which we have been able to find for the fulfilment of the purpose, for the truth of the idea as representing an object in the absolute system, is the sense of wholeness, the "pause of satisfaction," which we experience in realizing such specific purposes as "singing in tune." And if it be said again: "Precisely so; this only shows how intimate is the relation between our experience and the absolute system of ideas;" then must it also be said once more, either that the absolute system can be nothing more than an abstraction of the element of wholeness or wholing in our experience, or that thus far the relation appears to rest upon sheer a.s.sumption.

Again, it may be insisted, as suggested at the outset of this discussion, that the idea can well have two purposes: one to help const.i.tute and solve the specific problems of daily life; the other to represent the absolute system. Very well, we must then make out a case for the latter. If the purposes are to be different, the purpose to represent the Absolute should have a criterion of its own. This we have not been able to find. On the contrary, whenever pushed to the point of stating a criterion for the representation of the absolute system, we have had to appeal, in every case, to the fulfilment of a specific finite purpose. And even if this purpose to represent the absolute system had some apparent standard of its own, we should not be content to leave the matter so. We should scarcely be satisfied to observe as a mere matter of fact that the idea has a reconstructive function, and _also_ a representative function. Such a brute dualism would be intolerable.

IV. SUMMARY AND CONCLUSIONS

In the end, the outcome of the endeavor to establish a connection between the relation of the idea to human experience and its relation to the absolute system does not appear satisfying. The idea is left either with two independent purposes--one to reconstruct finite experience, the other to represent and symbolize the absolute system--or one of these purposes is merged in the other. When the attempt is made from the standpoint of the absolute system, the reconstructive purpose is swallowed up in the representative. When, on the other hand, the need for a basis of distinction between truth and error "here on this bank and shoal of time" is felt, the representative disappears in the reconstructive function. Nowhere are we able to discover a true unification. To be sure, we have been told again and again that the representation of the absolute object, if only we could accomplish it, would be "the final fulfilment," "completion," and "realization" of the human, finite purpose. But besides a confessed impotency at the very start, this involves, as we have seen, either a sudden transformation of the specific purpose of singing in tune, etc., into that of representing the absolute system, or a sheer a.s.sumption that the representation of the absolute object does somehow help in the realization of the specific finite purpose. Nowhere is there any account of _how_ this help would be given.

And this suggests that if the a.n.a.lysis of the idea as purpose, given at the outset of Mr. Royce's lecture, had been developed further, if the conditions and origin of purpose had been examined, it is difficult to see how this discrepancy could have escaped disclosure. Mr. Royce starts his account by simply accepting from psychology a general description of the purposive character of the idea. Even in the more detailed pa.s.sages on purpose we have nothing but descriptions of purpose after it is formed. Nothing is said of the origin of this purposiveness. The purposive character of experience is of course very manifest, but what is the significance of this purposing in experience as a whole? What is the source and the material of the purposes?

It is this uncritical acceptance of the purposive quality of the idea that obscures the irrelevancy of its relation to the absolute system. If the idea must merely be or have a purpose, then it may as well be that of representing the absolute system as any other. Of course, there are troublesome questions as to how our finite ideas ever got such a purpose; but, after all, if it is simply a matter of having any sort of a purpose, representing the absolute system may answer as well as anything. But when now we come to deal with the problem of fulfilment, with the question of truth and error, we have to reckon with this neglect of the source of this purposiveness.

It is this una.n.a.lyzed ground of the purpose that makes the matter of fulfilment so ambiguous. Such an a.n.a.lysis, we believe, would have shown that the conditions out of which the idea as a purpose arises determine also the sort of fulfilment possible. There are, indeed, one or two very general, but very significant, statements in this direction, if they were only followed up. For instance:

In doing what we often call "making up our minds" we pa.s.s from a vague to a definite state of will and of resolution. In such cases we begin with perhaps a very indefinite sort of restlessness which arouses the question: "What is it that I want, what do I desire, what is my real purpose?"

In other words, what does this restlessness mean? What is the matter?

What is to be done?

Purpose is born, then, out of restlessness and dissatisfaction. But whence comes this restlessness and dissatisfaction? Surely we cannot at this point charge it to a discrepancy between our finite idea and the absolute object, since it is just this restlessness that is giving birth to the purposive idea. One thing, at any rate, appears pretty certain: this "indefinite restlessness" presupposes some sort of activity already going on. The restlessness is not generated in a vacuum. But why should this activity get into a condition to be described as "indefinite restlessness" and dissatisfaction?

Repugnant as it will be to many to have psycho-physical, to say nothing of biological, doctrines introduced into a logical discussion, I confess that, at this point facing the issue squarely, I see no other way. And it appears to me that just at this point it is the fear of phenomenalistic giants that has kept logic wandering so many years in the wilderness.

What, then, in this action already going on is responsible for this restlessness? First let us note that "indefinite restlessness" and "dissatisfaction" are terms descriptive of what Mr. James calls "the first thing in the way of consciousness." This a.s.sumes consciousness as a factor in activity. So that our question now becomes: What is the significance of this factor of restless, dissatisfied consciousness in activity? Now, there appears no way of getting at the part which consciousness plays different from that of discovering the function of anything else. And this way is simply that of observing, as best we may, the conditions under which consciousness operates, and what it does.

Here the biologist and psychologist with one voice inform us that this indefinite restlessness which marks the point of the operation of consciousness arises where, in a co-ordinated system of activities, there develop out of the continuation of the activity itself new conditions calling for a readjustment and reconstruction of the activity, if it is to go on. Consciousness then appears to be the function which makes possible the reorganization of the results of a process back into the process itself, thus const.i.tuting and preserving the continuity of activity. So interpreted, consciousness appears to be an essential element in the conception of a self-sustaining activity.

This "indefinite restlessness," in which consciousness begins, marks, then, the operation of the function of reconstruction without which activity would utterly break down.

Precisely because, then, the idea "as a plan" is projected and constructed in response to this restlessness must its fulfilment be relevant to it. It is when the idea as a purpose, a plan, born out of this matrix of restlessness, begins to aspire to the absolute system, and attempts to ignore or repudiate its lowly antecedents, that the difficulties concerning fulfilment begin. They are the difficulties that beset every ambition which aspires to things foreign to its inherited powers and equipment.

A detailed account at this point of the construction and fulfilment of the idea as "a plan of action" would contain a consecutive reinterpretation of Mr. Royce's princ.i.p.al rubrics. Such an account the limits of this paper forbid. We shall have to be content with pointing out in a general way a few instances by way of ill.u.s.tration.

In the first place, it is in this matrix of indefinite restlessness out of which the idea is born that the "fragmentary character of experience," of which Mr. Royce is so keenly conscious, appears. But, once more, this fragmentary character is discernible only by contrast with the wholeness on both sides of the fragments; the wholeness that precedes the restlessness, and the new "pause of satisfaction" toward which it points. Nor must we forget that the habit matrix, out of the disintegration of which the restlessness is immediately born, does not exist as some metaphysical ultimate out of which thought as such has evolved. Back of it is some previous purpose in whose service habit was enlisted. On the other hand, this disintegration means that the old purpose, the old plan, must be reconstructed; that it, along with the disintegrated habit, becomes the material for a new plan, a new wholing of experience.

In the next place, the construction of this new plan of action does involve "re-presentation." The first step in the transition from the condition of "indefinite restlessness" toward a "plan" is the diagnosis, the definition of the restlessness. This involves the re-presentation in consciousness of the activities, out of which the restlessness has arisen. This re-presentation is also the beginning of the reconstruction. The diagnosis of the singing activity as being "out of tune" is the negative side of beginning to sing in tune. It is now a commonplace of psychology that all representation is reconstruction. And this is where Mr. Royce's emphasis of the symbolic, the algebraic, as against the copy type of representation, has its application. All we want here is some sort of an image--visual, auditory, motor, it matters not--that shall serve to focus attention upon the singing activities until they are reconstructed sufficiently to bring us to the "pause of satisfaction."[203] But nowhere in all this is there any reference to the idea's object in the absolute system. Nor does there appear to be any call or place for such reference. The representation here is a part of the very process of forming the plan of further reconstruction out of the materials of the specific situation. Representation is not the plan's own end and aim. This is to stimulate a new set of activities that shall lead out of the present state of unrest and dissatisfaction.

It is also true, as already mentioned, that in the process of fulfilling the plan, of realizing the idea, further determination and specification is produced in the plan itself. The idea as a plan is certainly not formed all at once. Nor does it reach and maintain a fixed content. No purpose is ever realized in its original content. But this does not mean that its realization is, therefore, "partial," "incomplete," or "fragmentary." It is a part of its business to change. The purpose is not there for its own sake. The purpose is there as a _means_ to the reorganization and reconstruction of experience. It exists, as Mr. Royce says, as an instrument, "as a tool" for "introducing control into experience." And as, in the process of use, a tool always undergoes modification, so here, as an instrument for reconstructing habit, the plan, too, undergoes reconstruction. Indeed, as regards its content, it is itself, as Mr. Royce says, as much a habit, as much "the product of a.s.sociation," as any part of experience. The purposing function, the purposing activity, remains; its content is constantly shifting.

Here, too, is where "the submission of the idea to the object" takes place. Only, here, it is not a submission to an object already const.i.tuted as it is in Mr. Royce's conception of the absolute system.

The idea as an hypothetical plan of action, as a trial construction, must be tested by the activities it is attempting to reconstruct. That is to say, at this point the question is: Does the plan apply to the activities actually involved in the unrest? Has it diagnosed the case properly, and is it therefore one in and through which these activities can operate and come to unity again? The "submission" here is the submission of the purpose, the end, to the material out of which it is formed, and with which it must work. But again this material to which the idea submits itself is anything but finally fixed and "complete" in form. On the contrary, as we have seen, it is just the fragmentary and incomplete condition of this material that calls for the idea. Yet the idea as a plan must be true to its mission, and to this material, and in this sense must submit itself to whatever modifications and reconstruction the material "dictates" as necessary in order that it may function in and through the plan.[204]

On the other hand--and this is the point to which Mr. Royce gives most emphasis--it is equally apparent that "the idea must determine its object." On this all philosophy, from Plato down, which approaches reality "from the side of ideas" is at stake. And this does not appear impossible if, again, the object is not already and eternally fixed and complete. If the object is one constructed out of the very ma.s.s of habit material which the idea is reconstructing, and if "determination" means not copying, but construction, then, indeed, must the idea "determine its object." Just for that does it have its being. That is its sole mission. Here the determination of the object by the idea is not a mere abstract postulate; it is not based upon a general consideration of the disastrous consequences to our logical and ethical a.s.sumptions, if it were not so determined. Here not only the general necessity for it, but the _modus operandi_ of this determination, is apparent. But, at the risk of tedious iteration, must it again be said that for the determination of the completed and perfected object in the absolute system not only is there nowhere any _modus_ to be found, but, even if there were, it is difficult to see what it would have to do with the kind of determination demanded by such a specific sort of unrest as "singing out of tune," etc. The process of submission is thus a reciprocal one. Neither in the object nor in the idea is there a fixed scheme or order _to_ which the other must submit and conform. And this is simply the logical commonplace that submission cannot be a one-sided affair, that determination must be reciprocal.

This brings us to what might as well have been our introductory as our concluding observation. It has just been said that the determination of the object by the idea is a vital matter in any philosophy which approaches reality "from the side of ideas." Such a way of approach must a.s.sert "the primacy of the world of ideas over the world as a fact."[205] Mr. Royce thus further states the case:

I am one of those who hold that when you ask what is an idea, and how can ideas stand in any true relation to reality, you attack the world knot in the way that promises most for the untying of its meshes. This way is of course very ancient. It is the way of Plato.... It is in a different sense the way of Kant. If you view philosophy in this fashion, you subordinate the study of the world as fact to a reflection upon the world as idea. Begin by accepting upon faith and tradition the mere brute reality of the world as fact, and there you are sunk deep in an ocean of mystery.... The world of fact surprises you with all sorts of strange contrasts.... It baffles you with caprices like a charming and yet hopelessly wayward child, or like a bad fairy. The world of fact daily announces itself to you as a defiant mystery.[206]

Here we have concisely stated at the outset of the lectures the position which we have seen to be fraught with so many difficulties: the position, namely, which accepts to start with the opposition of the world as idea and the world as fact, as something given, instead of something to be accounted for; and which a.s.sumes that this opposition stands in the way of reaching reality, whereas it possibly may be of the very essence of reality. To be sure, the above statement of this opposition between the world as fact and as idea is but the expository starting-point. And it is true that the rest of the argument is occupied in the attempt to close this breach. But, as we have seen, except where the idea is expounded as a specific purpose, arising out of a specific experience of unrest, such as singing out of tune, etc.--except in this case, the breach is taken as found and the attempt to heal it is made by working forward from the opposition as given instead of back to its source. This opposition, of course, has its forward goal, but the difficulty is to find it without an exploration of its source. It is back in that matrix out of which the opposition has arisen that the line of direction to the goal is to be found.

Moreover, in starting from this opposition of fact and idea as given, the only method of quelling it seems to be either that of reducing one side to terms of the other, or of appealing to some new, and therefore external unifying, agency. But if the factors in the opposition are found, not one in submission _to_ the other, nor having the "primacy"

_over_ the other, but as co-ordinate and mutually determining functions, developed from a common matrix and co-operating in the work of reconstructing experience, some of the difficulties involved in the alternative methods just mentioned appear to drop out.[207]

The point may be clearer if we recur to the pa.s.sage and ask just what is meant by "the defiantly mysterious," "baffling," and "capricious"

character of the world as fact--as "brute reality." First, if by the world as "fact;" as "brute reality," we mean experience so brute that it is not yet "lighted up with ideas," it is difficult to see how it could be mysterious or capricious, since mystery and caprice appear only when experience ceases to be taken merely as it comes and an inquiry for connections and meanings has begun. That is to say, there can be neither mystery nor caprice except in relation to some sort of order. And order is always a matter of ideas. But it is sufficient to submit Mr. Royce's own statement on this point:

We all of us from moment to moment have experience. This experience comes to us in part as brute fact; light and shade, sound and silence, pain and grief and joy.... These given facts flow by; and were they all, our world would be too much of a blind problem for us even to be puzzled by its meaningless presence.[208]