Page:Will to Believe and Other Essays (1897).djvu/315

293, our words do but rejoice and delight, those already baptized in the faith of confusion? To their charmed senses we all seem children of Hegel together, only some of us have not the wit to know our own father. Just as Romanists are sure to inform us that our reasons against Papal Christianity unconsciously breathe the purest spirit of Catholicism, so Hegelism benignantly smiles at our exertions, and murmurs, "If the red slayer think he slays;" "When me they fly, I am the wings," etc.

To forefend this unwelcome adoption, let me recapitulate in a few propositions the reasons why I am not an hegelian.

1. We cannot eat our cake and have it; that is, the only real contradiction there can be between thoughts is where one is true, the other false. When this happens, one must go forever; nor is there any 'higher synthesis' in which both can wholly revive.

2. A chasm is not a bridge in any utilizable sense; that is, no mere negation can be the instrument of a positive advance in thought.

3. The continua, time, space, and the ego, are bridges, because they are without chasm.

4. But they bridge over the chasms between represented qualities only partially.

5. This partial bridging, however, makes the qualities share in a common world.

6. The other characteristics of the qualities are separate facts.

7. But the same quality appears in many times and spaces. Generic sameness of the quality wherever found becomes thus a further means by which the jolts are reduced.

8. But between different qualities jolts remain.