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Rh in philosophy, owing to the fact that no two philosophers ever understand one another, yet it seems necessary to say something at the outset in justification of the scientific as against the mystical attitude. Metaphysics, from the first, has been developed by the union or the conflict of these two attitudes. Among the earliest Greek philosophers, the Ionians were more scientific and the Sicilians more mystical. But among the latter, Pythagoras, for example, was in himself a curious mixture of the two tendencies: the scientific attitude led him to his proposition on right-angled triangles, while his mystic insight showed him that it is wicked to eat beans. Naturally enough, his followers divided into two sects, the lovers of right-angled triangles and the abhorrers of beans; but the former sect died out, leaving, however, a haunting flavour of mysticism over much Greek mathematical speculation, and in particular over Plato’s views on mathematics. Plato, of course, embodies both the scientific and the mystical attitudes in a higher form than his predecessors, but the mystical attitude is distinctly the stronger of the two, and secures ultimate victory whenever the conflict is sharp. Plato, moreover, adopted from the Eleatics the device of using logic to defeat common sense, and thus to leave the field clear for mysticism—a device still employed in our own day by the adherents of the classical tradition.

The logic used in defence of mysticism seems to me faulty as logic, and in a later lecture I shall criticise it on this ground. But the more thorough-going mystics do not employ logic, which they despise: they appeal instead directly to the immediate deliverance of their insight. Now, although fully developed mysticism is rare in the West, some tincture of it colours the thoughts of many