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 W. WALLACE, Lectures on Natural Theology and Ethics. 407 systems, schools, dogmas, tendencies, there are elements of truth, but all have in them inherent defects, limitations, one-sidednesses which necessarily lead on to some other, it may be opposite, develop- ment which equally in turn has to be transcended. Nowhere in the history of Philosophy can the searcher after truth find a bit of solid ground on which the sole of his foot may rest. It is not merely that no one system can be accepted as a whole, but no truth is so well established that it may not easily degenerate into an error calling for fresh protest. Everywhere in the extremely learned pieces of criticism of which the book is largely made up, we encounter (under Prof. Wallace's guidance) nothing but phases, tendencies, aspects. So subtle is the essence which alone this attitude of mind finds it possible to distil from the whole process that it can hardly be put into words at all. It can only be suggested or hinted at by the criticism of other people's mistakes. Truth becomes rather an escape from conflicting errors than any positive possession. Idealism becomes a temper of mind rather than a creed a temper full of faith in an ultimate meaning in the Universe but scarcely ever able to say articulately even in part what that meaning is, unless by pointing to some historical system, social or religious, as a symbol of the reality beyond but yet a symbol which the philosopher must not suffer himself to take too seriously, for fear he should become even as the vulgar a mere Materialist, a mere Theologian or (lowest depth of all) a mere " subjective Idealist ". Philosophy so understood tends to become not so much positive thought as a kind of enlightened disillusionment, which will be earnest and reverential (as it was with Wallace) or cynical and flippant according to the temper of the individual student, but which is in either case equally incap- able of affording that light and help in dealing with the practical problems of duty and of faith for which some simple souls are still in the habit of looking to Philosophy and Philosophers. All this is " Hegelian " enough : at least it is one side of Hegelianism : but in Prof. Wallace this attitude of mind is carried so far as almost to destroy Hegelianism. The positive dogmas of Hegelianism seem to command little more respect than any other dogmas. The jubilant tone with which the more constructive Hegelian proclaims that the eternal problem of the One and the Many has at last received its perfect and final solu- tion is conspicuously absent. If we hear a good deal about " Reli- gion," there is no suggestion that a way has at last been found by which the philosopher may identify himself with the dogmas and the worship of traditional Christianity, or on the other hand that any philosophic truth has been discovered which will take its place. If we hear a good deal about " the State," we are not taught to assume that any actual system of Church and State (the Prussian of 1820 or the British of to-day), any actual programme of political or social regeneration, can claim the enthusiastic and undivided allegiance which is claimed by those who think they