He now intends to try whether he can succeed with that public which is not philosophical, as the writer of this understands that term; he intends to show again, in the most comprehensible manner that he finds possible, what he has already shown at various times, and, as he believes, very comprehensibly, in some of his articles. Perhaps he may thus also succeed—at least mediately—in making himself understood to his colleagues of the faculty. Perhaps the honest and unprejudiced reader will become aware, having no philosophical professor's or author's celebrity to maintain, that philosophy needs certain abstractions, speculations and contemplations which he has never before made, and which, when he now tries to make them, do not turn out very satisfactorily; perhaps he will get the insight that this science of philosophy does not at all think or speak about what he ordinarily thinks or speaks; that it cannot contradict him, because it does not at all speak with, of, or concerning him; that all the words which he and that science use in common receive quite a different and, to him, utterly incomprehensible signification as soon as they enter the magic sphere of that science. Perhaps this honest and unprejudiced man will henceforth abstain quietly from speaking of philosophical matters, precisely as he abstains from discussing trigonometry, or algebra, unless he has studied those sciences; perhaps he will now, whenever the discussion turns upon philosophy, say quietly, "Let the philosophers settle that among themselves, it is none of my business; I shall attend to my vocation." When lay people shall have set an example of this fair abstinence, it may even be possible that men of learning will also cease to get indignant when they are told repeatedly not to talk about matters which they have not even read of.
In short, common opinion is that philosophy is inborn in man; and hence every one considers himself justified in discussing philosophical matters. How it may be with this inborn philosophy I shall not now investigate; suffice it to say, that my philosophy, which I surely ought to know better than any one, is not inborn, but must be acquired, learned; and can be judged only by those who have learned it. The former I shall proceed to show; the latter is its evident result.
It seems hard, it is true, and it is a thing which has always been received with ungracious mien, to deny to common sense the right to judge about matters which are also considered the ultimate end of philosophy—God, Freedom, and Immortality. Hence, also, the quoted example of mathematical (or any other positive) science, has always been rejected and denounced as improper. The argument is: these conceptions are after all grounded in the natural way of thinking of mankind, and hence they are surely in a certain respect inborn.
Now it is to be remembered that, so far as the newest philosophy is concerned, it by no means denies to common sense the right to talk about those subjects, but rather vindicates to common sense that right more emphatically, it appears to me, than any previous philosophy has done; solely requiring of common sense to limit those discussions to its own sphere, and for its own mode of arguing;but on no account to assert them to be philosophically scientific, since the philosophical sphere does not exist at all for common sense. Common sense has the perfect right to argue about those subjects, and perhaps may argue very correctly; but common sense cannot philosophizeabout them, for this is possible only to those who have learned to philosophize.
If, nevertheless, people are so anxious to retain that favorite expression, "philosophy," and to continue to glory in the celebrity of a "philosophical mind," "philosophical lawyer," "philosophical historian," "philosophical newspaper-writer," &c., let them adopt my repeated proposition, that scientific philosophy should abandon the name "philosophy," and assume the name "science of knowledge." Once assured of this name, our science will gladly assign that other name, " philosophy," to all sorts of arguing. Let the public at large, in that case, and all who have not thoroughly studied that science, consider it as some newly-discovered, unknown science, and have faith in our assurance that this science has nothing in common with what they call philosophy, and hence can never enter into conflict with it. Their philosophy shall retain all possible dignity and honor; we ask them only to allow us our claim to the natural freedom of all men, not to take any notice of their philosophy, and beg them likewise not to take any notice of our science in their so-called philosophy.
The following is therefore the real purpose of this work: not to secure any new sphere for the newest philosophy, but merely to secure a just place for it within its own limits. This work itself is not philosophy, in the true sense of the word, but merely argument. Whoever has read and understood it from beginning to end has not thereby acquired a single philosophical conception, but solely a conception of philosophy;he has never stepped from the field of common sense, or into that of philosophy, but he has arrived at the limit which separates the two. If thereupon he desires to study this philosophy, he will at least know what he has to direct his attention, upon, and what he has to look away from. If he does not desire to do so, he has at least gained the clear consciousness that he does not desire it, and never did desire it; and that hence he ought to disclaim all judgment regarding philosophical matters. He will also have become convinced that true philosophy can never interfere with or disturb his own peculiar sphere.