VII.—NEW BOOKS

BERNARD BOSANQUET
1915 Mind  
Pp. iii, 442. 6s. THIS* book* oontain a good deal that seems fantastic to the Western mind, but also a good deal which, if beginning to be trite, is (till worth attending to. The Introductory pamphlet deals with the future of Indian education. It labours needlessly, as we may think, the point that the history and individuality of a people must be considered in framing plans for its education. But the bearing of the argument is worth our attention. It is the old one, that with all it* defects,
more » ... all it* defects, its sleepiness and backwardness, TnHian civilisation retains a secret which it will not abandon, and whioh the West would do well to learn for itself, and not to try to extinguish where it lives. When all is said, the powers of India,-those who have the reverence and mould the convictions of the people,-are what we should call the saints and the thinkers, not the plutocrats and the officials. I hare really no oompetenoe to enlarge on this theme, or to criticise the assertion. But something of the kind is commonly alleged, with whatever reservations, by those who ought to know. And I nave little doubt that in the main it is true; and if true, it is sorely a point of the highest significance. The second volume is a philosophical treatise on reality. The author claims that his method is essentially direct, the interrogation of his own reneotive intuition, and that the result is in harmony with the teaching of the Upanishads. On this point I have no opinion. But the write™ expression has been influenced mainly by James's Radical Empiricism, and to some extent by Green's philosophy. To the former, which is his starting-point, the author takes up in the end a critical attitude, which is one in essence with his attitude to the metaphysics of Buddhism. His principal thesis, constantly recurring, is the seamless unity and alogical character of the direct intuition in whioh we actually live and move and have our being. You may call it, with James, a pulse of experience. But in the end this is inadequate because " a pulse " presupposes A series of pulses outside it; and all our universe, prima facti, is within the seamless intuition, and only outside it by a logical or conceptual construction. This is his difficulty again with Buddhism. The real cannot at once be a single experience and an actual endless series of events. The series of events must somehow be within the single experience* whioh we possess or subordinated to it. For him, all series, things, organised reality, arise out of, but within, the great single intuition, by the operation of the Veil-that is the abstraction by which our pragmatio interests bring out " fact-sections " (what we call facts). These are never at
doi:10.1093/mind/xxiv.4.573 fatcat:c6dgr3bodbfizjwpku56gkjjva