There is a pleasure in philosophy, and a lure even in the mirages of metaphysics, which
every student feels until the coarse necessities of physical existence drag him from the
heights of thought into the mart of economic strife and gain. Most of us have known some
golden days in the June of life when philosophy was in fact what Plato calls it, "that dear
delight"; when the love of a modestly elusive Truth seemed more glorious, incomparably,
than the lust for the ways of the flesh and the dross of the world. And there is always some
wistful remnant in us of that early wooing of wisdom. So much of our lives is meaningless, a
self-cancelling vacillation and futility; we strive with the chaos about us and within; but we
would believe all the while that there is something vital and significant in us; could we but
decipher our own souls. We want to understand; we are like Mitya in The Brothers
Karamazov - "one of those who don't want millions, but an answer to their questions"; we
want to seize the value and perspective of passing things, and so to pull ourselves up out of
the maelstrom of daily circumstance. We want to know that the little things are little, and the
big things big, before it is too late; we want to see things now as they will seem forever -
"in the light of eternity." We want to learn to laugh in the face of the inevitable, to smile
even at the looming of death. We want to be whole, to coordinate our energies by criticizing
and harmonizing our desires; for coordinated energy is the last word in ethics and politics,
and perhaps in logic and metaphysics too. Truth will not make us rich, but it will make us
free.
This book is not a complete history of Philosophy. It is an attempt to humanize knowledge
by centering the story of speculative thought around certain dominant personalities. Certain
lesser figures have been omitted in order that those selected might have the space required to
make them live. Hence the inadequate treatment of the half-legendary pre-Socratics, the
Stoics and Epicureans, the Scholastics, and the epistemologists. The author believes that
epistemology has kidnapped modern philosophy, and well-nigh ruined it; he hopes for the
time when the study of the knowledge-process will be recognized as the business of the
science of psychology, and when philosophy will again be understood as the synthetic
interpretation of all experience rather than the analytic description of the mode and process
of experience itself. Analysis belongs to science, and gives us knowledge; philosophy must
provide a synthesis for wisdom.
