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254 and which prevent the ideal from ever being perfectly realised)—the practice of all the true astronomers of thought, from Plato down to Schelling and Hegel. If these philosophers accomplish more than the psychologist, it is only because they attempt much less.

In taking up the problem of perception all that metaphysic demands is the whole given fact. That is her only postulate. And it is undoubtedly a stipulation which she is justly entitled to make. Now, what is, in this case, the whole given fact? When we perceive an object, what is the whole given fact before us? In stating it, we must not consult elegance of expression: the whole given fact is this,—"We apprehend the perception of an object." The fact before us is comprehended wholly in that statement, but in nothing short of it. Now, does metaphysic give no countenance to an analysis of this fact? That is a new question—a question on which we have not yet touched. Observe,—the fact which metaphysic declares to be absolutely unsusceptible of analysis is "the perception of matter." But the fact which we are now considering is a totally different fact: it is our apprehension of the perception of matter—and it does not follow that metaphysic will also declare this fact to be ultimate and indecompoundable. Were metaphysic to do this, it would reduce us to the condition of subjective or egoistic idealism. But metaphysic is not so absurd. It denies the divisibility of the one fact; but it does itself divide the other. And it is perfectly competent for metaphysic to do this, inasmuch as "our apprehension of the perception of matter" is a different fact from "the perception of matter itself." The former is, in the estimation of metaphysic, susceptible of analysis—the latter is not. Metaphysic thus escapes the imputation of leading us into subjective idealism. This will become more apparent as we proceed.

"Our apprehension of the perception of matter,"—this, then, is the whole given fact with which metaphysic has to deal. And this fact metaphysic proceeds to analyse into a subjective and an objective factor—giving to the human mind that part of the datum which belongs to the human mind, and withholding from the human mind that part of the datum to which it has no proper or exclusive claim. But at what point in the datum does metaphysic insert the dissecting knife, or introduce the solvent which is to effect the proposed dualisation? At a very different point from that at which psychology insinuates her "ineffectual fire." Psychology cuts down between perception and matter, making the former subjective and the latter objective. Metaphysic cuts down between "our apprehension"—and "the perception of matter;" making the latter, "the perception of matter," totally objective, and the former, "our apprehension," alone subjective. Admitting, then, that the total fact we have to deal with is this, "our apprehension of the perception of matter"—the difference of treatment which this fact experiences at the hand of psychology and metaphysic is this:—they both divide the fact; but psychology divides it as follows;—"Our apprehension of the perception of"—that is the subjective part of the datum—the part that belongs to the human mind;—"Matter per se" is the objective part of the datum, the part of the datum which exists independently of the human mind. Metaphysic divides it at a different point, "our apprehension of:" this, according to metaphysic, is the subjective part of the process—it is all which can with any propriety be attributed to the human mind:—"the perception of matter," this is the objective part of the datum—the part of it which exists independently of the human mind—and to the possession of which the human mind has no proper claim—no title at all.

Before explaining what the grounds are which authorise metaphysic in making a division so different from the psychological division of the fact which they both discuss, we shall make a few remarks for the purpose of extirpating, if possible, any lingering prejudice which may still lurk in the reader's mind in favour of the psychological partition.

According to metaphysic, the perception of matter is not the whole