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Matter
113
Leibnitz was indebted for his monadology and who, it is true, distinguished the monads from the atoms of Democritus, nevertheless promulgated that a monad is not simply spiritual in character but has a corporeal and material aspect as well.
MATTER IN KANT, FICHTE, SCHELLING, SCHLIERMACHER, SCHOPENHAUER, HEGEL
Coming to the philosophy of Kant, we find that beyond the empirical sense-facts, he admits the existence of metaempirical Reals. These Reals he variously calls Noumena, as opposed to Phenomena, Dinge-an-sich as opposed to Erscheinungen and Transcendentaler Gegenstand as opposed to Vorstellung. But these unknowable Reals do not exhaust themselves in the cognising Ego's which underlie Erkenntni-ss-vermogen (Intellect) das Gefühal der Lust und Unlust (Feeling) and das Begehrungs vermögen (Volition); the objects of the sense-data or Erfahrung also have their corresponding things-in-themselves. The whole philosophy of Fichte consists in an unwilling confession of the opposition between the Ego and the Non-Ego and a struggle with doubtful success to explain the Anstoss or the possibility on the part of the former to evolve the latter from within itself. In Schelling the fundamental dualism of nature and spirit is clearly acknowledged and his philosophising consists in attempting to show that they are complementary to each other. The Panlogism of Hegel, of course, denies independent reality to matter but his metaphysics involves the admission that matter is not absolutely unreal in as much as it is but a moment or mode of the self-estrangement of the Absolute. Schleirmacher, although he lays great stress on "the religious consciousness of the unity of the intellectual and the physical world in God" has nowhere denied the real antithesis between the two. The basic cosmical principle is no doubt "Will", according to Schopenhauer; but this fundamental Will is essentially unconscious and in its various grades of evolving objectification, it appears as the physical forces of inorganic nature, as automatic 8
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