LITMIR.BIZ

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of exposition are far from being completely eliminated, and vestiges of allegorical and mystical interpretations are still to be met with in the most cultivated circles, so where nature is concerned the case is—actually much worse.

5 Pneumatic is here used in the sense of spiritual. Pneuma being the Greek word in the New Testament for the Holy Spirit.—Ed.

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Metaphysical World.—It is true, there may be a metaphysical world; the absolute possibility of it can scarcely be disputed. We see all things through the medium of the human head and we cannot well cut off this head: although there remains the question what part of the world would be left after it had been cut off. But that is a purely abstract scientific problem and one not much calculated to give men uneasiness: yet everything that has heretofore made metaphysical assumptions valuable, fearful or delightful to men, all that gave rise to them is passion, error and self deception: the worst systems of knowledge, not the best, pin their tenets of belief thereto. When such methods are once brought to view as the basis of all existing religions and metaphysics, they are already discredited. There always remains, however, the possibility already conceded: but nothing at all can be made out of that, to say not a word about letting happiness, salvation and life hang upon the threads spun from such a possibility. Accordingly, nothing could be predicated of the metaphysical world beyond the fact that it is an elsewhere,6 another sphere, inaccessible and incomprehensible to us: it would become a thing of negative properties. Even were the existence of such a world absolutely established, it would nevertheless remain incontrovertible that of all kinds of knowledge, knowledge of such a world would be of least consequence—of even less consequence than knowledge of the chemical analysis of water would be to a storm tossed mariner.

6 Anderssein.

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The Harmlessness of Metaphysic in the Future.—As soon as religion, art and ethics are so understood that a full comprehension of them can be gained without taking refuge in the postulates of metaphysical claptrap at any point in the line of reasoning, there will be a complete cessation of interest in the purely theoretical problem of the "thing in itself" and the "phenomenon." For here, too, the same truth applies: in religion, art and ethics we are not concerned with the "essence of the cosmos".7 We are in the sphere of pure conception. No presentiment [or intuition] can carry us any further. With perfect tranquility the question of how our conception of the world could differ so sharply from the actual world as it is manifest to us, will be relegated to the physiological sciences and to the history of the evolution of ideas and organisms.

7 "Wesen der Welt an sich."

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Language as a Presumptive Science.—The importance of language in the development of civilization consists in the fact that by means of it man placed one world, his own, alongside another, a place of leverage that he thought so firm as to admit of his turning the rest of the cosmos on a pivot that he might master it. In so far as man for ages looked upon mere ideas and names of things as upon aeternae veritates, he evinced the very pride with which he raised himself above the brute. He really supposed that in language he possessed a knowledge of the cosmos. The language builder was not so modest as to believe that he was only giving names to things. On the contrary he thought he embodied the highest wisdom concerning things in [mere] words; and, in truth, language is the first movement in all strivings for wisdom. Here, too, it is faith in ascertained truth8 from which the mightiest fountains of strength have flowed. Very tardily—only now—it dawns upon men that they have propagated a monstrous error in their belief in language. Fortunately, it is too late now to arrest and turn back the evolutionary process of the reason, which had its inception in this belief. Logic itself rests upon assumptions to which nothing in the world of reality corresponds. For example, the correspondence of certain things to one another and the identity of those things at different periods of time are assumptions pure and simple, but the science of logic originated in the positive belief that they were not assumptions at all but established facts. It is the same with the science of mathematics which certainly would never have come into existence if mankind had known from the beginning that in all nature there is no perfectly straight line, no true circle, no standard of measurement.

8 Glaube an die gefundene Wahrheit, as distinguished from faith in what is taken on trust as truth.

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      Dream and Civilization.—The function of the brain which is most encroached upon in slumber is the memory; not that it is wholly suspended, but it is reduced to a state of imperfection as, in primitive ages of mankind, was probably the case with everyone, whether waking or sleeping. Uncontrolled and entangled as it is, it perpetually confuses things as a result of the most trifling similarities, yet in the same mental confusion and lack of control the nations invented their mythologies, while nowadays travelers habitually observe how prone the savage is to forgetfulness, how his mind, after the least exertion of memory, begins to wander and lose itself until finally he utters falsehood and nonsense from sheer exhaustion. Yet, in dreams, we all resemble this savage. Inadequacy of distinction and error of comparison are the basis of the preposterous things we do and say in dreams, so that when we clearly recall a dream we are startled that so much idiocy lurks within us. The absolute distinctness of all dream-images, due to implicit faith in their substantial reality, recalls the conditions in which earlier mankind were placed, for whom hallucinations had extraordinary vividness, entire communities and even entire nations laboring simultaneously under them. Therefore: in sleep and in dream we make the pilgrimage of early mankind over again.

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      Logic of the Dream.—During sleep the nervous system, through various inner provocatives, is in constant agitation. Almost all the organs act independently and vigorously. The blood circulates rapidly. The posture of the sleeper compresses some portions of the body. The coverlets influence the sensations in different ways. The stomach carries on the digestive process and acts upon other organs thereby. The intestines are in motion. The position of the head induces unaccustomed action. The feet, shoeless, no longer pressing the ground, are the occasion of other sensations of novelty, as is, indeed, the changed garb of the entire body. All these things, following the bustle and change of the day, result, through their novelty, in a movement throughout the entire system that extends even to the brain functions. Thus there are a hundred circumstances to induce perplexity in the mind, a questioning as to the cause of this excitation. Now, the dream is a seeking and presenting of reasons for these excitations of feeling, of the supposed reasons, that is to say. Thus, for example, whoever has his feet bound with two threads will probably dream that a pair of serpents are coiled

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