The practical origin of theoretical error--Confirmations of
this doctrine--The forms of error--Æstheticism and empiricism;
mathematicism--Philosophism: the philosophy of history and the
philosophy of nature--Mythologism: philosophy and religion--Dualism,
scepticism, mysticism--The conversion to truth--The function of error.
One of the most original developments of Croce's thought--a doctrine
that does not owe its validity only to its connection with the system,
since we can find it adumbrated already in such widely divergent
philosophies as those of Socrates and Thomas Aquinas, of Descartes
and Rosmini, but which in Croce's system acquires a new and wider
meaning--is the theory of the practical origin of theoretical error,
which we shall briefly discuss in this chapter.
From a strictly logical standpoint, every error is mere privation or
negativity, the opposite of the logical value which is truth, and
therefore inexistent outside the moment of opposition. As there are
not two values in æsthetics, the beautiful and the ugly, but one only,
beauty or expression, of which ugliness or non-expression is merely the
negative aspect, so in logic also there is but one value, thought or
truth, and error is non-thought, that which logically has no being or
reality. There is no thought which is not a thinking of truth.
Let us pause for one instant to consider this last proposition, which
at first sight undoubtedly has a somewhat paradoxical air. And yet it
is impossible not to accept it, unless we are willing to fall into the
most radical scepticism, which would imply a renunciation not only of
every form of thought, but even, since there is no action which is not
founded on knowledge, of every kind of action. If we believed that
it were possible for our thought to think that which is not true, no
external criterion or standard of truth could even be substituted for
that which thought intrinsically would lack, since the apprehension
of such external standards would in itself be an act of thought, and
therefore suffer from the indetermination and uncertainty of thought
itself. This belief in the validity of human thought is in fact,
however disguised or even openly denied, present in every thinking
and acting being: every thought, every action of man is an implicit
declaration of this faith. And once we have consciously acquired it,
as an inalienable, intrinsic characteristic of our whole spiritual
activity, it is evident that it leaves no place for faith as such, for
an obscure, independent faculty, a mystical intuition, different from
and superior to our human thought, and which could mysteriously endow
thought itself with the gratuitous gift of truth.
And yet, after we have denied the logical existence of error, we are
still confronted with the mass of positive errors which we can more
or less easily identify in the course of history and in our daily
experience. Positive errors, that is, affirmations of knowing that
which we do not know, are real products of our activity: but since the
theoretical value, truth, is absent from them, they cannot be products
of the theoretical activity. They must therefore be products of the
only other form of spiritual activity, the practical. Ignorance or
obscurity or doubt are not errors; they are the inexhaustible matter to
which the spirit of man is perpetually giving form and reality. To be
aware of one's ignorance is in fact the first stage in the research of
truth, the _initìum sapientæ_. Thought and truth are affirmation; the
positive error is an affirmation also, which simulates truth. We cannot
think an error, but we can pass from thought to action, by making a
false affirmation, a purely practical affirmation, which consists in
the act of producing sounds to which no thought corresponds, or, which
amounts to the same, only a thought without value, without coherence,
without truth. What we have qualified in its negative aspect as a
theoretical error manifests itself in its positive aspect as an act of
will, directed to a certain end, a practical act, and, as such, having
its own rationality, which is neither logical, nor moral, but purely
economic, consisting in the adequacy of that particular affirmation
to the individual purpose by which it has been prompted. Morality
requires that the thinking spirit should realize itself as truth; and
therefore the economic act which is error, though logically unreal,
though economically useful, finds inevitably its ultimate sanction in a
moral condemnation.
Though this doctrine may appear unfamiliar to the logician, yet we all
constantly depend on it in our analysis of error. We know that error is
due to the passions or interests of men, which cloud the intellect, and
the more an error is foreign to our own ways of thinking, the easier it
is for us to discover the practical motives which help us to explain
it away. That category of errors which goes under the name of national
prejudices, for instance, is transparent in its origins to every man
belonging to a nation other than the one in which a particular set
of such prejudices is commonly accepted. And other categories of
errors, social, professional, religious, and so on, are of the same
kind, affecting only certain classes of men, because of the passions
or interests or traditions which belong to them by reason of their
peculiar practical associations. In the field of politics, or in any
kind of heated discussion, this research of the practical motive is
even pushed to the extreme, and the bad faith of the adversary becomes
an obvious axiom. In such cases, the same passions being active on
both sides, the research of the practical motive is evidently not pure
and disinterested, but is itself moved by a practical motive, and
therefore likely to produce a new error, rather than a clear judgment.
Therefore, though rigorously speaking there is no difference between
the error which is a deliberate lie and that which is due to a more
or less justifiable weakness, and there is no error which is not in
bad faith, which is not due to a deliberate act of will, yet, from
an empirical standpoint we may distinguish between errors in bad and
in good faith, and recommend tolerance and indulgence for the latter
kind. But tolerance is not indifference. Croce went so far, in drawing
the consequences of his doctrine, as to justify the Holy Inquisition;
and in fact all our modern advocates of religious and political
tolerance have really shaken our faith in its methods, but not in its
principle, which is that of the moral responsibility of error. The Holy
Inquisition moreover was bound to clash with the freedom, which is not
the freedom of error but the freedom of truth, because it placed its
faith in a static, extrahuman truth, as against the veritas _filia
temporis_, the truth which is engendered and conditioned by history, by
the peculiar problems and intellectual climate of the age, and which is
the object of our modern faith; and therefore defeated its own end by
striking at the roots of the value for the upholding of which it had
been established.
Passing from the problem of the nature of error to that of the forms
actually assumed by philosophic error, Croce accepts Vico's definition
of error, as an improper combination of ideas, and therefore defines
such forms, by deducing the number of possible improper combinations
from his own conception of the legitimate forms of theoretical
activity. This phenomenology of error is one of the main tasks of
logic, while the refutation of particular philosophical errors is the
task of philosophy as a whole. We shall rapidly survey these general
forms, in which it will be easy for the reader to recognize the logical
(or illogical) structure of many particular errors criticised in the
preceding chapters.
The pure concept can be improperly combined with, or exchanged for,
the pure intuition (art), or the empirical and abstract concept (the
natural and mathematical sciences); or it can be improperly split
in its unity of intuition and concept (_a priori_ synthesis), and
arbitrarily put together again, either as a concept which simulates an
intuition or as an intuition which simulates a concept. Hence the five
fundamental forms of error: æstheticism, empiricism, mathematicism,
philosophism, and historicism or mythologism. To these must be added
other forms originated from combinations of the preceding ones:
dualism, scepticism, and mysticism.
We have dealt elsewhere with both æstheticism and empiricism. Of
the first, the most recent form is that which pretends to build a
philosophy of pure intuition or of pure experience, that is, of an
experience which, not being touched by any intellectual category,
is also pure intuition. Empiricism is practically all the current
philosophy of our times, from the positivism of Comte and Spencer
to the more modern types of the so-called philosophic elaboration of
scientific knowledge. Mathematicism is a rarer and more aristocratic
form of error: it does not consist in the application of the
mathematical method to the exposition of philosophical concepts,
which is a mere didactic expedient, more or less convenient, but
insufficient to characterize the quality of the concepts themselves;
its true exponents are those philosophers or mathematicians who
take mathematical fictions, such as the dimensions of space, for
realities, and proceed to speculate on such a foundation. The near
future seems to promise a great extension of this kind of philosophy,
through the prevailing interest in the theory of relativity, which
is fondly supposed to contain the germs of a revolution in thought.
Both empiricism and mathematicism lead to a dualistic conception of
reality, by opposing either the facts of scientific and historical
knowledge, that is, a collection of facts limited in space and time,
to an infinite reality beyond that knowledge, or our actual world of
space and time, to worlds, spaces and times mathematically conceivable,
but of which we have no experience. The passage from this dualism to
spiritualism and other kinds of superstition, which in our times seem
to be so closely associated with certain forms of pseudo-scientific
thought, is of the easiest. The naturalistic experiments by which
we attempt to peer into the mystery of the so-called unknown or
unknowable, hoping to detect the spirit itself as matter, however
subtle or light, and such theories as that of the identity of the
spiritual world with the four-dimensional space, are evidences of this
immediate connection between superstition and science, for which,
obviously, not science is responsible, and not ignorance even, but
a chain of more or less deliberate errors in each case reducible to
definite practical motives. From the point of view of the ethics of
intellect, there is no difference between the frank impostor who is
moved to speculate on other people's feelings only by greed, and the
scientist who makes his science minister to his own private feelings,
and is hardly, if at all, conscious of his fraud.
Of the other two forms of philosophic error, philosophism, consisting
in the abuse of the purely logical element, and therefore in an
usurpation on the part of philosophy against either history or science,
tending to the formation of a philosophy of history and of a philosophy
of nature, is less common now than in times of more active and original
speculation. The most conspicuous examples are to be met with among
Germany's classical thinkers; and we have already hinted at the
connection between one particular logical error, the undue extension
of the dialectic process to the distinctions of the concept, and to
the empirical concept, which is the basis of Hegel's philosophies of
history and nature. Both these sciences attempt an _a priori_ deduction
of the individual and of the empirical, a process which is in itself
absurd and contradictory. They duplicate history and science with a
series of concepts, which, unless they are the same which constitute
history and science (in which case we have history and we have science,
and not a philosophy of history or of nature), are necessarily empty
of any concrete determinations. But though Croce points to philosophy
of history and philosophy of nature as to the two typical instances
of philosophism, yet he is ready to acknowledge that a good deal
of thought that has gone under those names in the past has had a
large influence in moulding many of our historical and philosophical
conceptions, and, in the case of the second one, in helping us to
realize the unity and spirituality of nature, and to recognize in the
history of nature the same principles operating in the history of man.
Croce's idealism, in fact, does not divide nature from the spirit
except in the logical sense which has been made clear in the preceding
chapter; it does not relegate nature in an unknowable sphere beyond
the reach of human minds. It unifies spirit and nature, but _a parte
subjecti_, and not _a parte objecti_, and reduces nature to the spirit,
rather than the spirit to nature; which is the only process that makes
such a unification intelligible and significant.
The last of the five fundamental forms of philosophic error consists
in the arbitrary separation of the subject from its predicate, of
history from philosophy, and in the consequent position of the subject
as predicate, that is, of a mere representation as a concept. This
may sound rather abstruse, but can immediately be made clear by adding
that what Croce has in mind in this definition is the production of
myths. This error he therefore calls either historicism (from the
logical process by which it is produced), or mythologism (from the
form which it commonly assumes). A myth is to him not a mere poetic
or æsthetic imagination, but necessarily includes an affirmation or
logical judgment. It differs also from allegory, in which the relation
established between a poetic fiction and a concept is always more
or less openly declared to be arbitrary, and the two terms are not
confused with each other. In a myth, on the contrary, the poetic
fiction assumes the actual function of the concept, transforming both
philosophy and history into a fable or legend. Errors of this class
are frequent in every system of philosophy, when the thinker, either
consciously and deliberately, as in the case of Plato, or unwittingly,
as in Kant's _Ding an sich_ or in Schopenhauer's _Will_, fills the
gaps of his real speculation with a mere image. But mythologism is
more generally the form of religious error, since there is no religion
without a logical affirmation embodied in a myth. If myth and religion
coincide, as the distinction between myth and philosophy is that of
error and truth, of a false and a true philosophy, we must conclude
that religion as truth is one with philosophy, or, as Croce expresses
it, that the true religion is philosophy; and this appears to Croce to
be the conclusion of all ancient and modern thought in regard to the
history of religions. Philosophies have sprung up in all times from
the soil of religious thought, and more or less completely resolved in
themselves, and logically clarified, the obscure substance of myth.
This is Croce's clear-cut, unequivocal solution of the problem of the
relations between philosophy and religion: there is no place reserved
anywhere in his system for an either internal or external revelation
other than that perpetual revelation of truth, which is at the same
time history and philosophy.
From the possible combinations of these five fundamental forms
of error, three more complex ones are derived: dualism, when two
contradictory methods, one logically legitimate and the other
illegitimate, or both equally false, are brought together, and
considered to be both philosophically valid; scepticism, when the
mind, in the presence of confusion and error, asserts the mystery of
reality, which is the problem itself, but denies its own power to
deal with it; and finally, mysticism, when even that last semblance
of thought, by which the sceptic affirms that there is a mystery, is
abandoned, and the immediate actuality of life is regarded to be the
only truth. Dualism leads inevitably to the conception of a double
reality, and we have already seen how the whole of Croce's speculation
continually tends towards the logical unification of dualities, as with
spirit and nature, value and fact. Every philosophical problem seems
to present itself to his mind as involved in a dualistic difficulty;
every solution becomes satisfactory to him only when the last shreds
of dualism are eliminated from it. While scepticism is a logical error
(the affirmation of a purely negative position), it contains within
itself one of the essential moments of every progress in thought, the
scepsis, or philosophical doubt, which is the negation of an error,
and therefore the germ of every true affirmation. As for mysticism,
we have dealt with it elsewhere as being one of the untenable aspects
of logical scepticism; we may add that, if it ever obeyed the laws of
internal coherence, we should not even be able to discuss it, since its
only conceivable expression would be an ecstatic silence.
The same character of necessity that invests these forms of the logical
error is present also in the false solutions of other philosophical
problems, and we need only refer the reader to our discussion of
æsthetic theories. In both cases, not only the number, but also the
logical succession, of the necessary forms of error, depends on the
number of possible arbitrary combinations of the spiritual forms,
or concepts of reality. But infinite, on the other hand, are the
individual forms of error, as infinite are the individual forms of
truth: the problems are always historically conditioned and variable,
and so are also the solutions and the false solutions, determined by
feelings, passions, and interests.
From error to truth, there is no gradual ascent. The passage is
described by Croce as a kind of spiritual conversion: the erring
spirit, fleeing from the light, must convert itself in a researching
spirit, eager for light; pride must yield to humility; the narrow love
for one's abstract individuality, widen and lift itself to an austere
love, to an utter devotion to that which is above the individual,
becoming Bruno's _eroico furore_, Spinoza's _amor Dei intellectualis_.
In this act of love and enthusiasm, the spirit becomes pure thought and
attains the truth, or, rather, transforms itself into truth. And the
possession of truth is at the same time possession of its contrary, of
error transformed into truth; to possess a concept is to possess it in
the fulness of its relations, and therefore to possess, in the same
act, all the ways in which that concept, for instance, of the æsthetic
activity, is at the same time the concept of hedonism, intellectualism,
empiricism, and so on. The two kinds of knowledge, that of truth and
of its contrary, are inseparable: the concept is at the same time
affirmation and negation.
From this absolute possession of truth, we may distinguish a stage
of research, which is not yet thought, but only the operation of the
practical will creating certain conditions for thought. Seen in the
light of this process, the series of errors through which a mind goes,
when guided by a will to gather its materials and prepare itself to
think, transforms itself into a series of attempts or hypotheses. An
error is an error when there is a will to err; the hypothesis, however,
into which the error is transmuted by the new will is not yet truth,
and becomes truth only in the act of its verification; but it is no
longer an error, because it does not affirm itself as truth, but only
as a means or help for the conquest of truth.
From this double consideration of the nature of error, first, as error
which is conquered and comprehended by truth, and then as attempt or
hypotheses in the service of truth, Croce derives the identification of
the history of error with the history of truth, or philosophy. But not
in the sense in which Hegel had considered the successive apparition of
the various philosophical categories and of the various forms of error,
seeing in them a kind of gradual revelation of his own philosophy. To
Croce such a conception of the progress of philosophy is unacceptable.
Philosophy as an abstract category, as one of the forms of the
spiritual activity, has no origin in time, is not limited to the men we
call philosophers, but acts in every moment of the life of the spirit
on the material offered by history, which it contributes to create, and
does not, therefore, progress any more than the categories of art or of
morality. But it progresses in its concreteness, as art and the whole
of life do; because life is development, and development is progress.
Every affirmation of reality is conditioned by reality and conditions
a new reality, which in its turn is, in its progress, the condition of
a new thought and a new philosophy. In this perpetual cycle, though
individual errors are conquered, no form of error can be definitely
abolished; but they constantly reappear, because of the intrinsic
necessity of their structure, and when they reappear not as wilful
errors, but as attempts and hypotheses, they have their appointed
function in the progress of truth and reality. To this constancy of
error corresponds a constancy of truth: truth is not attained once and
for ever, but is true in the act of its affirmation, and in proportion
to its adequacy to the particular problem, to the individual conditions
of fact, which necessarily include, at every given moment, the whole
history of the past. Thus, from a different angle, Croce's theory of
error reaches the same conclusion as his general theory of logic,
the identity of philosophy and history; and philosophy appears as a
perpetual development, a history that never can repeat itself, since
every affirmation of the truth transforms itself into a new element of
reality, into one of the conditions determining every new problem and
every new solution.
[Footnote 1: See _Logica_, part iii, "Le forme degli errori," etc., pp.
271-421.]