still an assumption prevalent that； though every one with eyes and fingers is not on that account in a
position to make shoes if he only has leather and a last； yet everybody understands how to
philosophize straight away； and pass judgment on philosophy； simply because he possesses the
criterion for doing so in his natural reason — as if he did not in the same way possess the standard
for shoemaking too in his own foot。 It seems as if the possession of philosophy lay just in the want
of knowledge and study； as if philosophy left off where the latter began。 It； is commonly held to be
a formal kind of knowledge devoid of all substantial content。 There is a general failure to perceive
that； in the case of any knowledge； and any science； what is taken for truth； even as regards
content； can only deserve the name of 〃truth〃 when philosophy has had a hand in its production。
Let the other sciences try as much as they like to get along by ratiocination or raisonnement
without philosophy； they are unable to keep alive without it； or to have any spiritual significance
and truth in them。
18。 Natural philosophizing as healthy common sense and as genius
As regards philosophy in its proper and genuine sense； we find put forward without any hesitation；
as an entirely sufficient equivalent for the long course of mental discipline — for that profound and
fruitful process through which the human spirit attains to knowledge — the direct revelation of the
divine and the healthy common sense of mankind； unconcerned with and undisciplined by any
other knowledge or by proper philosophical reflection。 These are held to be a good substitute for
real philosophy； much in the way that chicory is lauded as a substitute for coffee。 It is not a very
pleasing spectacle to observe uncultivated ignorance and crudity of mind； with neither form nor
taste； without the capacity to concentrate its thoughts on an abstract proposition； still less on a
connected statement of such propositions； confidently proclaiming itself to be intellectual freedom
and toleration； and even the inspiration of genius。 This last used once upon a time； as everyone
knows； to be all the vogue in the case of poetry； as it is now in philosophy。 Instead of poetry；
however； the efforts of this form of inspiration； when it had any sense at all； resulted in the
production of trivial prose； or； if it went beyond that； it produced raving harangues。 In the same
way here in the case of philosophy； philosophizing by the light of nature； which thinks itself too
good for conceptual thinking； and； because of the want of it； takes itself to have direct intuitive
ideas and poetical thoughts； — such philosophizing trades in arbitrary combinations of an
imagination merely disorganized through thinking — fictitious creations that are neither fish nor
flesh； neither poetry nor philosophy。
On the other hand again； when instinctive philosophy follows the more secure course prescribed
by healthy common sense； it treats us to a rhetorical mélange of commonplace truths。 When it is
charged with the triviality of what it offers； it assures us； in reply； that the fullness and richness of its
meaning lie deep down in its own heart； and that others must feel this too； since with such phrases
as the 〃heart's natural innocence〃； 〃purity of conscience〃； and so on； it supposes it has expressed
things that are ultimate and final； to which no one can take exception； and about which nothing
further can be required。 But the very problem in hand was just that the best must not be left behind
hidden away in secret； but be brought out of the depths and set forth in the light of day。 It could
quite well from the start have spared itself the trouble of bringing forward ultimate and final truths
of that sort； they were long since to be found； say； in the Catechism； in popular proverbs； etc。 It is
an easy matter to grasp such truths in their indefinite and crooked inaccurate form； and in many
cases to point out that the mind convinced of them is conscious of the very opposite truths。 When
it struggles to get itself out of the mental embarrassment thereby produced； it will tumble into
further confusion； and possibly burst out with the assertion that in short and in fine the matter is
settled； the truth is so and so； and anything else is mere 〃sophistry〃 — a password used by plain
common sense against cultivated critical reason； like the phrase 〃visionary dreaming〃； by which
those ignorant of philosophy sum up its character once for all。 Since the man of common sense
appeals to his feeling； to an oracle within his breast； he is done with any one who does not agree。
He has just to explain that he has no more to say to any one who does not find and feel the same
as himself。 In other words； he tramples the roots of humanity underfoot。 For the nature of humanity
is to impel men to agree with one another； and its very existence lies simply in the explicit
realization of a community of conscious life。 What is anti…human； the condition of mere animals；
consists in keeping within the sphere of feeling pure and simple； and in being able to communicate
only by way of feeling…states。
When a man asks for a royal road to science； no more convenient and comfortable way can be
mentioned to him than to put his trust in 〃healthy common sense〃。 And for the rest； to keep abreast
of the times and advance with philosophy； let him read reviews of philosophical works； and even
go the length of reading the prefaces and first paragraphs of the works themselves； for the latter
give the general principles on which everything turns； while the reviews along with the historical
notice provide over and above the critical judgment and appreciation； which； being a judgment
passed on the work； goes farther than the work that is judged。 This common way a man can take
in his dressing…gown。 But spiritual elation in the eternal； the sacred； the infinite； moves along the
highway of truth in the robes of the high priests road that； from the first； is itself immediate being in
its innermost； the inspiration of profound and original ideas and flashes of elevated thought。 All the
same； those depths do not yet reveal the well…spring of inner reality； nor； again； are these
sky…rockets the empyrean。 True thoughts and scientific insight can only be won by the labour of
the notion。 Conceptions alone can produce universality in the knowing process。 This universality is
critically developed and completely finished knowledge。 It is not the common indefiniteness and
inadequacy of ordinary intelligence。 Nor； again； is it that extraordinary kind of universality where
the powers and potencies of reason are spoiled and ruined by genius through indolence and
self…conceit。 It is truth which has successfully reached its own inherent native form。 It is this
universality which is capable of being the property of every self…conscious reason。
19。 Conclusion： the author's relation to the public
Since I have taken the self…development of the notion to be the medium wherein science really
exists； and since in those respects to which I have drawn attention； as well as in others； current
ideas about the nature of truth and the shape it assumes deviate from my view； and indeed are
quite opposed to my position； the consideration of this divergence of view does not seem to
promise well for a favourable reception of an attempt to expound the system of science in this
sense。 In the meantime； I may call to mind that while e。g。 the supreme merit of Plato's philosophy
has sometimes been held to consist in his myths which are scientifically valueless； there have also
been times； spoken of even as times of mere sentimental enthusiasm； when the Aristotelian
philosophy has been respected on account of its speculative depth of insight； and when the
Parmenides of Plato — perhaps the greatest literary product of ancient dialectic — has been taken
to be the positive expression of the divine life； the unveiling and disclosing of its inmost truth。 I may
reflect； too； that notwithstanding much cloudy obscurity which was the product of ecstasy； this
misunderstood ecstasy was in point of fact meant to be nothing else than the activity of the pure
notion； furthermore； that what is best in the philosophy of our time takes its value to lie in its
scientific character； and that； even though others take a different view； it is only in virtue of its
scientific character that recent philosophy really gains validity and acceptance。 Thus； then； I may
hope too that this attempt to justify the claim of science to be a conceptual process； and
systematically to develop and present science in this its own peculiar medium； will manage to make
a way for itself by the inherent truth of the result accomplished。 We may rest assured that it is the
nature of truth to force its way to recognition when the time comes； and that it only appears when
its time has come； and hence never appears too soon； and never finds a public that is not ripe to
receive it。 And； further； we may be sure that the individual thinker requires this result to take place；
in order to give him confidence in regard to what is no more as yet than a matter for himself singly
and alone； and in order to find his assurance； which in the first instance merely belongs to a
particular individual； realized as something universal。 In this connection； however； it is very often
necessary to distinguish the public from those who take upon themselves to be its representatives
and spokesmen。 The public takes up an attitude in many respects quite different from the latter；
indeed； even opposed to them。 Whereas the public good…naturedly and generously will rather take
the blame upon itself when a philosophical work is not quite acceptable or intelligible to it； these
〃representatives〃； on the contrary； convinced of their own competence； put all the blame on the
authors。 The influence of the work on the public is more silent than the action of those
〃representatives〃； who are like the dead burying their dead。 While the general level of insight at the
present time is in the main more highly cultivated； its curiosity more quickened and alert； and its