ery to a worthy priest. 'My son,' replied the priest, 'have read Aristotle many times, and I assure you that there is nothing of the kind mentioned by him. Go rest in peace, and be certain that the spots which you have seen are in your eyes, and not in the sun.'"[1] Such an incident forms an admirable commentary on the saying of the witty Fontenelle that Aristotle had never made a true philosopher, but he had spoiled a great many. The position assumed is simple enough: Aristotle must be right, therefore whatever does not agree with the doctrines of the Stagirite must be wrong. Are your facts against him, then revise your facts. Come what may of it, you must quadrate knowledge with accepted system. Here is the theological method in a nutshell. And the theological method has only too often been the method also of the established philosophic schools.
In our own relations with these Idols of the Theater the first and last thing to remember is that all systems are necessarily partial and provisional. "They have their day and cease to be," and at the best they only mark a gradual progress toward the truth. There can be no finality, no closing word authoritatively uttered. Our attitude toward the systems of the past and the present, toward long-accepted traditions, and dogmatically enunciated conclusions, must be an attitude of firm and steady—of respectful, it may be, but still firm and steady—independence. We must resist the tendency to passive acquiescence, and endeavor to combine with generous hospitality to all ideas the habit of not accepting anything merely because it is stated ex cathedra, or is backed by an influential name, or can "plead a course of long observance for its use." Perhaps to wean ourselves from this particular form of idolatry there is nothing so helpful as a wide and constant study of the history of thought. The pathway of intellectual development is strewn with outgrown dogmas and exploded systems. How fatuous, then, to accept, whole and untested, the doctrine of any master, new or old, believing that his word will give us complete and undiluted truth!
So much, then, we may say with Bacon "concerning the several classes of Idols and their equipage, all of which must be renounced and put away with a fixed and solemn determination, and the understanding thoroughly freed and cleansed; the entrance into the kingdom of man, founded on the sciences, being not much other than the kingdom of heaven, whereinto none may enter except as a little child." It may perhaps be urged that the result of such a survey as we have taken, of the obstacles to clear thought is
- ↑ History of Philosophy, vol. ii, pp. 95, 96.
