Note: Images of the original pages are available through Internet Archive. See https://archive.org/details/egotismingerman00santuoft Transcriber's note: Page numbers enclosed in square brackets (example: [Pg 5]) have been included to facilitate the use of the index. EGOTISM IN GERMAN PHILOSOPHY by G. SANTAYANA Late Professor of Philosophy in Harvard University London and Toronto J. M. Dent & Sons Limited New York: Charles Scribner's Sons 1916 [Pg 5] PREFACE This book is one of the many that the present war has brought forth, but it is the fruit of a long gestation. During more than twenty years, while I taught philosophy at Harvard College, I had continual occasion to read and discuss German metaphysics. From the beginning it wore in my eyes a rather questionable shape. Under its obscure and fluctuating tenets I felt something sinister at work, something at once hollow and aggressive. It seemed a forced method of speculation, producing more confusion than it found, and calculated chiefly to enable practical materialists to call themselves idealists and rationalists to remain theologians. At the same time the fear that its secret might be eluding me, seeing that by blood and tradition I was perhaps handicapped in the matter, spurred me to great and prolonged efforts to understand what confronted me so bewilderingly. I wished to be as clear and just about it as I could--more clear and just, indeed, than it ever was about itself. For the rest, German philosophy was never my chief interest, and I write frankly as an outsider, with no professorial pretensions; merely using my common [Pg 6] reason in the presence of claims put forth by others to a logical authority and a spiritual supremacy which they are far from possessing. A reader indoctrinated in the German schools is, therefore, free not to read further. My object is neither to repeat his familiar arguments in their usual form, nor to refute them; my object is to describe them intelligibly and to judge them from the point of view of the layman, and in his interests. For those who wish to study German philosophy, the original authors are at hand: all I would give here is the aroma of German philosophy that has reached my nostrils. If the reader has smelt something of the kind, so much the better: we shall then understand each other. The function of history or of criticism is not passively to reproduce its subject-matter. One real world, with one stout corpus of German philosophy, is enough. Reflection and description are things superadded, things which ought to be more winged and more selective than what they play upon. They are echoes of reality in the sphere of art, sketches which may achieve all the truth appropriate to them without belying their creative limitations: for their essence is to be intellectual symbols, at once indicative and original.