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 the other. Hence to consider either by itself is to make an illegitimate abstraction. The recognition that there are ‘organic unities’ and ‘illegitimate abstractions’ in this sense is regarded as one of the chief conquests of modern philosophy. But what is the sense attached to these terms? An abstraction is illegitimate, when and only when we attempt to assert of a part—of something abstracted—that which is true only of the whole to which it belongs: and it may perhaps be useful to point out that this should not be done. But the application actually made of this principle, and what perhaps would be expressly acknowledged as its meaning, is something much the reverse of useful. The principle is used to assert that certain abstractions are in all cases illegitimate; that whenever you try to assert anything whatever of that which is part of an organic whole, what you assert can only be true of the whole. And this principle, so far from being a useful truth, is necessarily false. For if the whole can, nay must, be substituted for the part in all propositions and for all purposes, this can only be because the whole is absolutely identical with the part. When, therefore, we are told that green and the sensation of green are certainly distinct but yet are not separable, or that it is an illegitimate abstraction to consider the one apart from the other, what these provisos are used to assert is, that though the two things are distinct yet you not only can but must treat them as if they were not. Many philosophers, therefore, when they admit a distinction, yet (following the lead of Hegel) boldly assert their right, in a slightly more obscure form of words, also to deny it. The principle of organic unities, like that of combined analysis and synthesis, is mainly used to defend the practice of holding both of two contradictory propositions, wherever this may seem convenient. In this, as in other matters, Hegel’s main service to philosophy has consisted in giving a name to and erecting into a principle, a type of fallacy to which experience had shown philosophers, along with the rest of mankind, to be addicted. No wonder that he has followers and admirers.

I have shown then, so far, that when the Idealist asserts the important principle ‘Esse is percipi’ he must, if it is to be true, mean by this that: Whatever is experienced also must be experienced. And I have also shown that he may identify with, or give as a reason for, this proposition, one which must be false, because it is self-contradictory. But at this point I propose to make a complete break in my argument. ‘Esse is percipi,’ we have seen, asserts of two terms, as distinct from one another as ‘green’ and ‘sweet,’ that